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INTO
CHINESE SUPERSTITIONS
By Henry Dor&9 S.J.
TRANSLATED FROM THE FRENCH
By D.J. Finn, S.J.
Second Part
THE CHINESE PAIVTflEOiV
Profusely illustrated
Vol. IX
TAOIST PERSONAGES
T'USEWEI'PRINTINa PRESS
Shanghai
1931
6*A
lunnr M r.HlNA
JyULriv^ c
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Gettysburg College
Library
Gettysburg, Pa.
RARE BOOK COLLECTION
Gift of
Dr. Frank H. Kramer
Accession 10Li.)|91
Shelf
BS721.D72 v. 9
INTO
CHINESE SUPERSTITIONS
By Henpy Dore, S.J.
■*♦•-
TRANSLATED FROM THE FRENCH
By D.J. Finn, S.J.
Second Part
THE CHINESE PANTHEON
Profusely illustrated
Vol. IX
TAOIST PERSONAGES
T'USEWEI PRINTING PRESS
Shanghai
1931
CONTENTS
SECOND PART — VOLUME IX
Contents I
List of illustrations VII
Preface XI
CHAPTER IV
Immortal Gods, Genii
(Taoism)
Article I Yuen Shi Tien Tsun (T) (1)
The Eternal 1-3
The legend of Yuen Shi T'ien wang. ... 4-5
Appendix — The genealogy of Taoism 6-8
Article II Yuh-hwang, The August (Jade) Emperor
The modern Jupiter.
I. Yuh-hwang in legend 9-10
II. Yuh-hwang in actual history 10-12
III. Honorific titles conferred on Yuh-hwang.... 12-16
Article III T'ung-T'ien-Kiao-Chu (T) 17-18
(1) (T) means that the temples of the divinity to which this letter
is affixed are kept by Taoist priests.
(T. B.) that they are kept by Budhist priests also.
When the letter B. and C. are alone without ( ), they are meant to
show that the divinity is also honoured by Budhists and, or Confiucianists.
— II —
Article VI
I.
II.
Article
Article IV Hung- Kiun-Tao- Jen (T) 19
Article V Hiien-Tien-Shang Ti ^T B)
The sovereign of The Gloomy skies.
Muh-Kung and Kin-mu (T)
The god of the immortals and his Consort
Preliminary notions
Tung-wang -kung
Si-wang-mu
VII The eight Immortals, Pah-sien (T) B.C.
List of eight immortals ...
Classification and distinctive features
Han chung-li
Lii-tung-pin
Chang-kwo-lao
Lan-ts'ai-hwo
Han-siang-tze
Ts'ao-kwoh-kiu
Ho sien-ku
T'ieh-kwai-li
Li of The Eight hundreds — Yung C'heng-
Tung-Chung-shu — Yeu-Kiiin-ping — Fan
Chang shen — Ko-Yung-kwei 60-62
General Conclusion 63
Article VIII Liu-hai-sien (T.B.) C
The immortal Liu-hai.
I. Name and Legend 64-65
II. An Apparitionof Liu-hai 66-68
Article IX Chang-tao-ling (T)
I. Chang-Tao-ling, according to the Taoist Book
and Works of other writers. ... . 69-76
II. Chang-Tao-ling in history 76-79
III. Chang-Tao-ling according to the Histories of
the Three Kingdoms. — Origin of the
title "Tien shi" ~H gjjj (Heaven-Teacher) 79-86
20-26
27-29
28-30
. 31-34
35-36
. 36-37
39-40
41-43
44-45
.46-47
.48-51
52-55
.56-57
58-59
Ill —
Appendix — Cult of Wang Chang 87
Article X Hii-chen-kiiin (TB) C 88-91
Site of the well and cave occpied by the
Dragon that Hii-sun overcome 91-94
Article XI Sz-ta-T'ien-wang (BT) 95-97
Article XII T'ai-yih (T)
The great One 99-100
(1) T'ai yih : the Sovereign of the Five
Heavenly Emperors 100
(2) T'ai yih. Cosmic Matter before its
dispersion 100-101
(3) T'ai yih. Three and One 101
(4) T'ai yih. An unknown spirit 101
(5) T'ai yih. Spirit of the Pole Star 101
(6) T'ai yih. Spirit of the First of the Nine
Constellations 101-102
(7) The Ten T'ai yih Spirits 102-104
(8) Tai-Yih- Chen- Jen i: Zl M A 104
Artitle XIII Shin-Rh-Ting-Kiah-Shen (T)
The twelve Ting-Kiah spirits of Taoism. ... 105
The Six Ting Spirits ("J") 105
The Six Kiah Spirits (Ef3) 105-1 06
Article XIV The Dipper Mother — Teu-mu (BT). . 107-109
Arrangement of Hall dedicated to Teu-mu 110
Article XV Na-ch'a-san-t'ai-tsze (T B) 111-121
Article XVI Heng-Hoh-Rh-Tsiang (BT)
Marshals "Sniffer" and "Blower" 123-124
Article XVII Ts'ing-lung, Peh-hu (T) 125-127
Article XVIII Kwan-k'eu-shen and Rh-lang-shen (BT) 128
I. Such facts as seem to rest on historic basis J 28-129
II. The Embroidery of Legend 129-130
HI. Cult 130-132
Article XIX. Wang-ling-kwang and Sah-sheu-kien (BT) C
— IV —
I. Wang-lin-kwan. i f$ ll" 133-135
II. Sa-chen-jen. $| ^ A 136-138
Article XX Chen yuan the Immortal (Sien) (T) 139
Article XXI Lieh-Tsze. (T) 140-141
Appendix — The historical Lieh-Tsze and
his works.
I. The author.
II. His Works.
III. His Doctrine. (T) 142-145
Article XXII Nan-Hwa-Chwang-Sheng
Chwang-Tsze. Author of The "Nan-hwa-
king." 145-146
T'ao-chow-kung's son (^^^) is condemned. 147-149
Appendix — The historical Chwang-Tsze Ui1 and
his work 150-153
I. The man.
II. His work.
III. His Doctrine.
Article XXIII Hwai nan tsze (T)
The sage from The south of The Hwai River— 145-157
Appendix — Historical notes
I. The Literary School of Hwai-nan-tsze 7f£ ^ -^
II. The works of Hwai-nan-tsze 158-159
Article XXIV Wang-yuen-shwai (T)
Generalissimo Wang 160-161
Article XXV Sie-t'ien-kiiin (T) B
Sie the Heavenly Leader 162-K3
Article XXVI Hwun-ki-p'ang-yuen-shwai (T B)
Generalissimo P'ang 164-165
Article XXVII Li-yuen-shwai (T)
Generalissimo Li 166-167
Article XXVIII Liu-t'ien-kiun
Liu, The Heaveanlv Chief 168
— V —
Article XXIX Wang Kao Rh yuan shwai (T)
The Two Generalissimos, Wang and Kao ... 196
Article XXX T'ien-hwai-pih yuan shwai
Generalissimo T'ien hwa-pih 170-171
Article XXXI T'ien yii yuan shwai (T)
The Generalissimo "Field Rain." 172-173
Article XXXII Tang yuan shwai [T)
Generalissimo Tang 174
Article XXXIII Shih yuan shwai (T)
Generalissimo Shih 175
Article XXXIV Fu-ying-yuan-shwai (T) B
Generalissimo Fu-ying 167-177
Article XXXV Yang yuan shwai (T) B
Generalissimo Yang 178
Article XXXVI Kao yuan shwai (B T)
Generalissimo Kao (a faultless healer) 179-180
Article XXXVII Ohang-yuan-shwai (T B)
Generalissimo Chang, Averter of The
Small-pox 181
Article XXXVIII Sin-hing, keu yuan shwai (T) C
(Thunder Department) 182-183
Article XXXIX Tie yuan shwai (T) B 184
Article XL K'ang-yuan-shwai (T B)
Generalissimo K'ang 185
Article XLI Mung yuan shwai (The Merciful) (T)B 186-187
Article XLII Fung-hwo-yuan T'ien yuan shwai (T)
Generalissimo T'ien (of the Wind and
Fire Ministry) 188-189
Article XLIII Hiu-Li-hu-Sien (T)
The Genii of The Nine Carp Lake 190-191
Article XLIV Wang-Shi-Ch'en. (T) ,..192.
— VI —
Article XLV Lii-Shan- K'wang-Feu Sien-Sheng (T)
Master K'wang-Feu of Mt. Lii 193-194
Article XLVI Hwang-Sien-Shi (T)
I J wang the Immortal 195
Article XLVII Peh-Kih-K'u-Sie-yuan (T)
Executive of North Pole exorcisms 196-198
Article XLVIII Peh-hoh-T'ung Tsze (T)
The White Crane Boy 199-200
Article XLIX Yang-sze-tsiang-kiiin (T B)
Generalissimo Yang Sze 201
Article L Chih-Kioh Sien (T)
The Bare Foot Immortal 202-203
Article LI Wen-yuan-shwai (T B)
Generalissimo Wen 204-206
Article LII Ts'ien-li-yen Shun fung-rh (T B)
Thousand li Eye and Fair wind Ear 207-209
Article LIII Kiangtszeya (B T) C 210-215
Article LIV San Mao (B T)
The three Mao brothers 216-218
Article LV Kin-K'eii-shang-ti and Yuh-K'eii-shang-ti
(T B) 219
Article LVI Wu-lao
The live Ancient of days 220-221
Article LVII Some Immortals, better known or more
honoured 222-225
Article LVIII The usual grouping of "Saints" in Taoist
Temples. 226-227
VII-
LIST OF ILLUSTRATIONS.
No Page
131. Yuen shi T'ien-tsun 2
132. Yuh-hwang, the Pearly Emperor 10
133. T'ung-t'ien Kiao-chu 18
134. Hung kiun Lao-tze (the Great Potter), holding in his
hand the three pills which he gave to Lao-tze, Yuen-
shi t'ien tsun and T'ung-t'ien kiao-chu 19
135. Chen-wu after his victory 20
The tortoise and the serpent lay at his feet.
136. Chen-wu, holding in his hand his rolled up flag 22
137. The Goddess Si-wang-mu (the Western Royal Mother) 30
138. Tung-wang kung and Si-wang-mu. The king and
queen of the Immortals 32
139. Excess in the cups among the Immortals 36
140. The eight Immortals at their awaking 38
141. Han Chung-li 40
142. Lu Tung-pin on Kwei-sing's kraken 42
143. Chang Kwo-lao 44
144. Lan T'sai hwo 46
145. Han Siang-tze 48
146. Ts'ao Kwoh- kiu 52
147. The Fairy Lady, Ho 56
148. T'ieh-kwai Li 58
149. Lu Tung-pin. Han Chung-li 60
150. The Fairy Goddess Ho. Chang-kwo-lao 60
151. Lan Ts'ai-hwo. Tsao Kwoh-kiu 62
152. T'ieh Kwai-li. Han Siang-tze 62
153. The Immortal Liu-hai. This picture is affixed in
families as a protective and luckbearing talisman ... 66
154. Chang T'ien-shi and his insignia. Picture known as
that of ''the five venomous animals" 80
155. Hsii the Immortal, travelling on the lakes 88
- VIII —
No Page
156. Li, the tower-bearer 96
157. Ma, the heavenly king 96
158. Chao, the heavenly king 98
159. Wen, the heavenly king 98
160. T'ai-yih Chen-jen. 100
161. Teu-mu .108
162. Na-to San-t'ai-tze 112
163. Heng-hah. The blowing and sniffing Taoist Monk. ...124
164. The God of the Blue Dragon star— Cheng Kiu-kung
(in the Yuh-hwang Monastery) 126
165. The God of the White Tiger star. Ying Ch'eng-siu
(In the Hwang Monastery) 126
166. Eul-lang 128
167. Wang-ling-kwan (In a monastery at T'ung Chow). . 134
168. Sah Chen-jen and the God of the city moat coming
out of the water 136
169. The Immortal Chen-yuan 138
170. Lieh-tse 140
171. Hwai-nan-tse 146
172. Generalissimo Wrang 154
173. Nan-hwa Chwang-sheng (Chwang-tze) 160
174. Sieh, the heavenly leader 162
175. The Generalissimo Hwun-k'i-pang 164
176. Generalissimo Li 166
177. Liu, the heavenly leader 168
178. The two Generalissimos, Kao and Wang 169
179. The Generalissimo Tien hwa-pih 170
180. Tien-yu Yuan-shwai (Generalissimo Tien-yu) 172
181. Generalissimo Tang 174
182. Generalissimo Shih 175
183. Generalissimo Fu-ying 176
184. Generalissimo Yang and his military attendant. ... 178
185. Generalissimo Kao, the peerless doctor 180
186. Generalissimo Chang, who protects from smallpox. . 180
-IX-
Ko Page
187. Generalissimo T'ieh 184
188. Generalissimo K'ang 184
189. Generalissimo Meng 186
190. The three Brothers Musicians 188
191. Wang-shi-ch'en raises a flood in the Yellow River. ...192
192. The teacher Kw'ang-feu of Lu-shan, and his eldest
brother Kw'ang-suh 194
193. Hwang the Immortal, writer of magic charms 194
194. Yen Chen-k'ing, canonised, first officer of the Ministry
that exorcises the North Pole 196
195. The divining youth Peh-hoh (White Crane) 200
196. General Yang-sze 201
197. Generalissimo Wen 204
198. Ts'ien-li-yen. Shun-fung-eul 108
199 210
200. Written charm burnt in honour of the Three Princes
San Mao. ... 216
201. The Three Princes San Mao . 216
202. Kin-k'ueh Shangti and Yuh-k'ueh Shangti 219
203—204-205—206. The Four Patrons of Longevity (Another
manner of representing them) 220
II
PREFACE
Fr. Kennelly, the translator of the first eight volumes of Fr.
Dore's monumental work, has laid down his pen and gone to the
sure reward of his labours. Another comes to resume the task
though less qualified and confessedly incapable of adding learned,
succinct notes called from such wide reading as distinguished
Fr. Kennelly's work. The present translator must therefore
confine himself to giving a faithful rendering of the French text.
Such petty changes as he has made are not distinguished, because
Fr. Dore is happily with us still and has reviewed these few
alterations: still better, he has himself added considerable new
matter to Articles I, VII, IX, XXI, XXII, XXIV and LVII.
The translator adds this preface in the hope of helping the
reader to an orientation amid such masses of material and also
to appreciation of some features of the book which otherwise
might escape notice.
The volume treats of the contribution made by Taoist
to the Chinese Pantheon, namely, those worthies, heroes, spirits
"demons" (in its Greek sense), quasi-divinities or even such
supreme celestial rulers as have connexions rather with Taoism
than with Buddhism or Confucianism. Of course the traces of
the working principle "The Three Beliefs are One" ■§§ fp M H
■fHf 3$ -— " are evident again and again and Fr. Dore has given
a hint at the head of each article by the use of the letters T
(Taoist), B (Buddhist). C (Confucian).
This volume is not an account of Taoism in its historical
development in China. That is to come later in a volume, now
under Fr. Dore's pen, which will deal with Lao-tsze's life, legend
and doctrine. The text and illustrations of this volume re-
present those who beside Lao-tsze claim veneration or worship
— XII —
from the Taoists or the eclectics of to-day — or yesterday. (1)
It is therefore a pudding-stone conglomerate of fact and fiction
history and myth under formative influences streaming in from
Buddhism, Confucianism and even a primitive magic (a fourth
"religion" that is not officially counted in China but has been
most potent).
A few word about Lao-tsze will help the purpose of this
preface. To understand his appearances in this book, we must
make a dichotomy: there is the Lao-tsze of legend, a magician,
a divinity and there is the Lao-tsze of history. As a historical
personage, he is as recent as the battle of Marathon — for
he seems to have died in that same year 490 B. C. and he
was probably the author of the doctrinal treatise the Tao-Teh-
King jff ^§ $£. As a mythical personage, he left China for
regions beyond the Western Passes in 1030 B.C.. that is in the
early year of the Chow Mj Dynasty which he had helped with
his magic to establish itself: he had taken a leading part in
warring down all those other demons, and thaumaturgs who
supported the Shang tyrant. This latter Lao-tsze may be found
for example in Articles III, XLV and LIII. This is the
Lao-tsze who reigns in the Third (Lowest) Heaven, the T'ai
Ts'ing ^ ^, among the Immortals f[Jj.
The historical Lao-tsze gave the initial impulse to a
school of philosophy that produced Li eh tsze and Chwang tsze in
the fifth century B. C. and Hwai-nan-tsze in the second (see
Articles XXI, XXII, XXIV below). This is the Taoism that
could claim to be a philosophy — cosmology, metaphysics and
ethics — though always very obscure and tending to esoteric
mysticism; in fact, some hold that its sources are to be found
farther back and probably outside China altogether, Lao-tsze
then being to this foreign thought what Confucius was to the
traditions of the earlier Chow. The classic of Taoism is the
Tao-Teh-King (the Book of the Principle and of its Action) ;
(1) See note at end of preface.
— XIII —
after two millennia of existence, it has recently been recognized
to be a book of verse. It records for us Lao-tsze's thought if
not his actual writing: it is vague and difficult in the extreme.
It centres about an Absolute, a monist principle that demands
the identification in itself of all contraries. It postulates in man
pii attitude of quietism, of Non-interference (4te ^). The book
is prolific of obscurities. The reader will find in Articles XXI,
XXII, the same doctrines as developed by the later writers.
But far from remaining a difficult monistic philosophy
with mystic elements, Taoism developed or absorbed a ritual, a
Pantheon and an eschatology, that borrowed from and at times
lent to Buddhism. Taoism now presents a whole arsenal of magic
devices (see the charms explained in Vol. Ill — English edition—
Vol. V of the French: those spells are in the main Taoistic),
these probably being an inheritance from an earlier strain of
Chinese religion, witness the importance attached to Kiang
Tsze-ya and the Eight Diagrams as well as the attachment to a
style of "rebus" writing that is reminiscent of the earlier
bronzes of Shang or Chow.
To this type of Taoism belongs the Triad of Divinities —
said to be merely a twofold repetition of Lao-tsze — which is
worth studying in Vol. VI. As a guide to the hierarchy of
Taoism into which one must fit the personages described in this
volume, the author's table of this Taoist Triad is reproduced
here :—
I. Highest Heaven: Yuh ts'ing: 3T fjif (Jade Pure)
RULER: T'ien pao: [Yuan-shi T'ien-tsun( Article I) or
3^ Hf [Yuh-hwang (Article II)
POPULATION : The Saints m A
II. Middle Heaven: Shang Ts'ing J^ f| (Upper Pure)
RULER: Ling pao T'ien tsun: Tao-kiun jtf J*"
POPULATION: the Heroes ^A (who have attained
perfect rule over Nature).
— XIV —
III. Lowest Heaven: T'ai Ts'ing -fc fjlf (Great Pure)
RULER : Shen Rao jjtijj ^f Lao Kiiin % 3*
POPULATION: the Immortals f[[j A (i. e. human
souls endowed with divine powers. The most numerous class.)
The personages described in this volume are supposed to
have places in this hierarchy consisting of some 800 "deified"
Taoists. After Articles XV below a term "Generalissimo" is to
be found frequently in the headings : the reason is obvious : as the
Chinese Heavens are the prototype (to be understood as "copy")
of the Chinese realm, there must be there a corps of Heavenly
Officers, in fact 26 in number, Na-ch'a (Article XV) is their
Marshal and Wang Ling-kwan (Art. XIX) is the first in dignity.
A classification and study of all these personages would
be of interest but would take too much space here. As a guide
which the reader may wish to follow up for himself the following
division by periods may be of use:
1. A completely mythical period: Articles I, II, IV, VI, XI,
XII, XIII, XIV, XX, XXX, XXXI, XXXVI, XXXVIII, XL
XLVI, XLIX (?) LVI.
2. The period of the wars of the Chow dynasty against the
Sitting (1122 B.C.) : this seems to be regarded as the emergence
of Taoism from myth to history: a kind of "epic" moment: see
Articles III, V, XV (Really a borrowing from Buddhism) : XVI,
XVII, XXXIX (a Chinese Herakles), XLVIII, LII, LIII. This
period apparently condensed myths in itself: it attracts both
from the earlier and the later periods; e. g. LII seems to be pure
myth, XV is one who first come in the train of Buddha whereas
LIII historically belongs this period.
3. The Chow Dynasty (1122 B.C. -255 B.C.) XXI, XXII,
XXIX, XXXIII, XLI, XLV (a pupil of Lao Tsze) LVII (the
philosopher Mill Tsze.)
4. The Ts'in (255 B.C.- 206 B. C.) : XVIII, LIV.
— XV —
5. The Han (206 B.C. -220 A. D.) : IX (the very impor-
tant Chang T'ien-shi), XXIV (Hwai-nan-tsze), XXVI, XXXV,
XLIII (9 Carp-Lake Immortals), LI, (LIV), LVII (Chang
liang). The period is typical for magic Taoism.
6. The E & W Tsin 265 — 420 A. D. : X and XXVIII.
7. Sui (590 — 618 A. D. ) and T'ang Dynasties. (618 — 907
A. D.) XVIII; VII (The Eight Immortals except Ts'ao) :
XXIII, XXVj XXVII, XXXIV, XXXVII, XLII, XLVII. Most
of these personages have human traits.
(7 a) LV and VIII belong to the transition (disorders) period.
8. The Bung (960 — 1228 A. D.) (One of the Eight Immor-
tals in VII) ; XIX, XXXII, XLIV, L.
Looking at this panorama, one might count the first and
second periods as a back-ground of hazy lights, the eight is the
immediate fore-ground, (almost the view-point) ; the fifth is the
centre of interest where imagination works on definite details —
the seventh is close up to distinct vision where as the third
tends to fade away into mythical obscurity. That is, by the end
of the Sang dynasty, Taoism had settled down — its active
formation was going on in the Han period.
The legends of "Eight Hundred" Li (in Article VII ^ A
"§"), of Lieh Tsze (Article XXI) and of THen-hwa (Article XXX)
present in themselves a sliding about of dates that may have
taken place unrecorded in many other cases.
Many of these tales have a human interest — and as
samples one might recommend Chwang-tsze and his wife (Article
XXIV) or Mong the sympathetic (Article XLI), or that of the
friends Wang and Kao (Article XXIX). For the magic of fairy
tables, there is the story of Na-ch'a (Article XV) or of the Nine
Brothers (Article XLIII) or of "Television and Listener-in"
(Article LII).
As this preface is intended to be the showman for the
production, I must not forget to recommend the display of illur-
— XVI —
trations. Considered in themselves, they form a very album of
••ri alier" — fast becoming rare antiquities.
First, the style of head-dress in the various pictures
deserves attention : there is the hat of state mien j| distinguished
by its pearl strings liu $&, its slanting flat top Ping $£, the
dragon-head and tail projecting at the sides (Fig. 132) ; there is
the Chung-tsing kwan $ 1$ %£ of a soft material (leather: cf. |$
^f-) put together with raised ridges which Avere then decorated
with gold, pearls etc (Fig. 182) : there is the hat of the ministers
and scholars, puh-t'eu ^ ||j (e. g. Fig. 192 as for the H ^ ; or
Fig. 155, 190 as for scholars >l|ic £); Fig. 173 seems to be the
shun i) an g kin $i(J ]^ [jl> often now regarded as worn specially
by Taoists. For the greatest part the other hats worn are like
the puh-t'eu but with the projecting "feet" turned up into horns
at the back. Then there are the helmets ^ of which Figg. 156,-
159 and Figg. 168, Tj6, present various forms. Many other
figures carry the head-ornament that gathers the hair within a
little case or cap admitting of various forms of decoration. Figg.
133 and 199 are representative. Once (Fig. 144) we have the
out-door hat for sun and rain popularly called a "Gong" hat $$
g£ |]j|. Among the women's head-gear, Fig. 138 is noteworthy
for the ingenious touch by which the "phoenix" (Ht or ^) of
Fig. 137 becomes an ornament in Si-wany-mu's hair.
Among the implements or symbols to be noted, the most
important is the #fl jp| Jii-i, a sceptre originally associated with
Buddhism as one of its seven Precious Jewels. Yuan shi T'ien
tsun carries it in Fig. 131. In Figg. 132, 138, 201, we have
examples of the tablets that were part of the ceremonies of
imperial audience or of office as tokens of investiture jj$ ^, f£;
or jJtj; on Fig. 132, we see a constellation token, one of the twelve
symbols Ip: on the Emperor's tablet, as the next highest nobles had
only nine symbols omitting the sun, moon and constellation, this
figure denotes an emperor). On Fig. 133, 139 etc. 173 there is
the yak's tail, $| H Chu-wei, a symbol of conversationalists
(leaders of the herd by the constant wagging of their tongues)
-XVII -
and of the command not to kill living things. There is a "star
flag" in Figg. 135 and 136 of which the unwrapping will cause
rain J^ j| $t. In fig. 190 Kiang holds a flag (^ % $j£) that
can flick all demons away (as a charm fy) and a staff (fj* jji^
$$j) of use against demons. Wang Ling-kwan (Fig. 167) carries one
of "nine joints" X tp Wl Hwang (Fig. 193) holds a charm, as will
be easily recognized by those who have read Vol III (English
edition). — the characters ^jj ^ are the inevitable formula of
command over the spirits. The instrument carried by Chang
Kwoh-lao (Figg. 143 and 150) was described for me by a
Cantonese as $, (or^p) ~£ ffi, but he could give no further
explanation except that it was some magical apparatus consisting
of a tongs-like thing in a case. The fans in Fig. 190 are for
the purposes of the magic control of "wind and fire," that is
the meteorological elements J^ »X. (tne wheels in 162, 174, 179
are called "wind-fire wheels").
Armour can be seen to advantage in Fig. 159 where one
can distinguish clearly the three pieces — shoulders, trunk and
legs: this division seems to be followed in the leaf-cape, leaf-
girdle and the trousers of Na-ch'a (Fig. 162). Fig. 152 carries a
pretty specimen of the "Wolf-tooth banner" — a battle-mace. In
other pictures, one may find the weapons known as ^ (Fig.
185) Jf (Fig. 182), = % (Fig. 184). In Fig. 156, a Chinese eye
notices at once the left arm covered with civilian dress and the
right exposed in armour as the mark of very high army rank : Li
is higher in rank than the other three.
Doubtless the Pah-kwa will be familiar to all readers.
If not, I must refer them to Mayers: Chinese Reader's Manual Part
II N° 241 or to Vol II of this present work p. 223. There
diagrams are to be found in figg. 153, 154, 199 below : and it
should be noted that fig. 153 presents the arrangement known as
$k Ji whereas fig. 199 shows the $£ ^ scheme (though one
might have expected that Kiang would rather have the arrange-
ment attributed to Wen-wang). In Figg. 153 and 199 the Pah-
Ill
-XVIII —
kwa as it were nail down the good-luck 7k |ft ^ -^c- An explana-
tion of all the characters on Fig. 153 would be too long, but we
may note that the use of black and red in the "Twelve Branches"
indicates those figures that are "opposed" or "congruent' '.
A few pictures call for special notice. The children in
Figg. 169 and 185 seem to refer to help in child-birth from these
beings. The "generalissimos" as a whole are supposed to
indicate in Chinese calenders whether weather phenomena in
the year over which they individually preside will be mild : you
judge by the general look of the picture: if the year's special
Generalissimo is fierce, the thunder will be dreadful. In the
series 141-148, there is reference to a combat in which the Eight
Immortals overcame the sea-monsters, subjects of Lung-ivang.
In Fig. 177, the bats emanating from Liu's breath probably refer
to his potency in calling upon the rains (cf. Vol. VII Fig. 107).
Fig. 154 seems to be specially aimed at enticing wealth to come
the user's way. The black tiger is a wealth emblem and beneath
his feet are objects that are usually to be found in the Chinese
cornucopia ^ ^ & (see Vol XI. figg. 272, 275, 276: Vol. V. figg.
201, 215; also Vol. VII fig. 90 where frogs, turtles are bringing
offerings of valuables to Si-wang-mu) : i. e. the twin coins under
the tiger's left fore-leg, the "fiery-pearl" under his right hind-leg
and a pair objects (identified by some as horns that startles the
heavens) under the left: this latter object also is out of the
cornucopia's store: the tiger's right fore-leg laises the "Seal of
the Heaven-master" (the imprint being Blessing, come: away,,
malign!"). Health (the chasing of the venomous animals) and
wealth would be secured by the presence of "Heaven's-master,
the Hero of the Dragon-Tiger Mountain." (Cf. Vol. 1 p. 224).
With these indications, the allusiveness of the plates is
not by any means exhausted nor their value as illustrations of
antiquities and culture. But at first sight this interest might
seem to be altogether absent from productions for the most part
so crude when judged as art.
— XIX —
With this, we must close a preface that has grown too
long and allow the reader to enjoy Fr. Dore's fullness. Below
a note is added to set on record here the official attitude of the
New China to all that forms the matter of these volumes.
Canton 29th Sept. 1930
Feast of St. Michael the Archangel.
Note. Temples regarded as worthy or unworthy of official recogni-
tion.
A decree of the Government of Nanking (Home office) relative to
the preservation or destruction of temples was published in the Shi-pao ff£
$J 23rd. Nov, 1928.
It divides temples into two classes.
I. Those to be kept up.
of (A) #; HT $g; sages and worthies of preceding ages; Fuh-lii {% ||
(Vol. X.); Shen Nung jpiji Jft (Vol. X.) Hwang-ti !ar ifr (Vol. X.); Lei Tsui^m.
(first rearer of silk-worms cf. Vol. XI); Ts'ang Hieh # fig (inventor of
writing); Heutsih }§ fg (harvest-patron); The Great Yii ^ ^ (the
irrigator): Confucius : Mencius ; Rung Shu-pan £• $g $£ (Vol. XI): Kican Yii
U Vi (Vol. VI, XII); Yoh-Fei |& ffi. (Vol. XII).
of (B) g2 fft ^: religions teaching theism with pure and right inten-
tion: credence is admissible.
a) Polytheistic religiors £ jjjiji ffc: of Salcyamuni and of Lao-tsze.
b) Monotheistic: Mahometanism and Christianity JJ|$ Ufa
II. Temples to be suppressed.
A- "S" jpfe ffc: in which purely legendary personages are worshipped
with no practical utility whatever.
1. Temples of Stellar Spirits: sun, moon etc. (Vol. XII), Fire-spirit
Hwo-shen >\ # (Vol. X); Kweising & M and Wen cli'ang % g (Vol. VI);
cult of the battle-flag ffi &' J§j.
2. Genii of the mountains, rivers, earth; The 5 Holy Peaks: The 4
Rivers 0 jjf: River Spirits (Vol. X). T'ai-shan 0 ill (Vol. XI), Tungyoh
Ta-ti )g & jz iff, The Dragon-kings gg 2 (Vol. VII). Ch'eng-hwang i$ |g
(Vol. XI). T'u-ti ± flfe and A t£ (Vol. X), the Hearth God fct jp$ (Vol. XI).
— XX —
3. The Ministry of Thunder etc. (Vol. X).
B. j^^l $${: Temples offending against public morality e.g. by playing on
credulity of people for gain etc. Temples of Chang sicn 3g f|I| (Vol. XI):
Sung-tsseniangniang i£ -f- M j& (Vol. I): Ts'ai sftengf jjiiji (Vol. XI); Rh lung
Z. f$ (Vol. IX), Ts'i-t'ien-ta-shcng ^ ^ ^ ^ (the Monkey Sun Eeu-tsse &
fl£ -^ (Vol. V); 7T>?i Sfien }f. # ("Vol. X); Hiien-t'an ;£ £g (god of riches Vol.
V. XI); Shi Ts'icn fc£ ;g (Vol. XI); Eu-sien (fox-spirit Vol. V). A Cantonese
paper of 24 9 30 adds the assurance that Chinese cultivate a "religion"^
f£ free from superstition-superior to all these classes-under the name of
%$ ^ i.e. the devotion to the ethical relations of the ^ $$: ruler and
ruler: father and son: husband and -wife: and the culture of the jg. ffi viz.
•fc (benevolence) ^ (justice? right) jji (propriety), $? (wisdom), ff
(trustworthiness).
2
(if \ii — =
CHAPITER IV
IMMORTAL GODS, GENII
(TAOISM) (1)
^5)
ARTICLE I
YUEN Silt T'lEN TSUN JC jta JR.
THE ETERNAL
(T)
Yuen Shi T'ien Tsun, the First Principle, His Heavenly
Excellency, is a Taoist god often described as the first person
in the Taoist triad. This personage has never had an existence;
name, origin and function are pure inventions of Lao-tze's
followers. According to them, Yuen Shi T'ien Tsun owns no
beginning, no over-lord, but is himself the principle of all
things; hence the name Yuen Shi, First principle.
(1) (for Lao-tse: see Part III)
2 IMMORTAL CODS. GENII
Thus the Taoist teaching represents him as first member
of the heavenly Triad, sovereign ruler of the third heaven, the
Yuh-ts'ing 3£ f^, abode of the saints IS A ; ne is enthroned
above all the heavens. (1)
The author of the Sui shu king tsih chi (5^ # $g |g &
provides him with surname and name: "Loll ising-sin" ^| fjfi '$=,
The description then goes on : he was born before all beginning,
his substance is indestrucible, it is formed essentially of air
increated, self-existent, invisible, limitless. Xo one has been
able to trace back the beginning of his existence. He it is who,
source of all truth, teaches at each revolution of the spheres (at
each new Kalpa) the mysterious doctrine that confers immor-
tality. Ail who arrive at this knlowedge mount step by step to
everlasting life refine themselves like spirits and in the full light
of clay turn into Immortals. (2)
The Taoist adepts had to set up a rival to the Buddhist
triad: not to be beaten in the display of the marvellous, they
found two personages to partner their Lao-tze. Thus they
erected thrones for Yuen Shi T'ien-tsun and Tao-Kiin, jjf ;g", in
the two highest of their three heavens. So, Yuen Shi T'ien-tsun
was installed in the first heaven, the (Jade) Yuh-ts'ing 3£ fpf
and Tao-Kiin in the second (Superior) Shang-ts'ing J^ ffi while
Lao-tze occupied the throne in the third heaven T'ai-ts'ing -Jx, fjif.
(3)
In modern times, the actual highest sovereignty is in
dispute between Yuh-hwang 3£ Jl and Yuen-shi T'ien-tsun. The
temples it is true, usually honour the latter as the first person
of the Taoist triad but actually the supreme governance of the
universe is assigned to the former, the August (Jade) Emperor.
(4)
Cf. the book: T'ai yuen clicn yih pen tsi Icing: % jt jR £, # [It? $g
(2) (Book 35 p. 17,19) Hf ff£ Soei-Shi.
(3) Cf. Tuh shu hi shu lioh |f ^ £[} ®f § Book 43 p. 2.
(4) See schema of Taoist Heavens in Vol VI above p. 9 (French edition)
Fig. 131
^:
Yuen che t'ien tsuen
Yuan ski 7''ien-tsun.
YUEN SHE TIEN TSUN 6
Yuen-shi T'ien-tsun cannot have been always part of the
Taoist Triad : his primal place was above the three Heavens,
above the three Pure Ones, he was superior to all upheavals or
renewals of the universe. Like a rock unshaken amid the fury
of storms, this god knowing no beginning, no end, no change
existed through all the cosmic revolutions, seeing the storms of
ruin expend themselves impotent at his feet. Yet he can keep
count of the works good or evil of each family by the help of
the hearth god, his faithful Chief of Secret Service, Tsao-kiin f||
j£ ; and for an executive officer of justice he commands the
service of the President of the Thunder Department Lei-tsu f[f |£
and his staff. His ministers have heavenly palaces in the seven
Stars of the North Pole while their establishments on earth are
on the Sacred Peak of the East and other holy mountains. This
is the theory of the Taoist books. Modern practice, as noted
above, has left this unrivalled god somewhat out in the cold and
turn preferably to Yuh-hwang, First Lord of the skies.
A critical view is represented by Sii-p'u f£ p$ (president
of the Tribunal of Rites under the Ming B£j) on the question:
"The three Pure Ones (the three members of the Taoist Triad)
are merely a fictitious invention of the Taoists. Is it not the
height of absurdity to take Li-lao-tsze ^ -% ^f as one of the
Three Lords of Heaven". (1)
To complete this notice, we give here the Taoist legend of
Yuen-shi T'ien-wang which seems to have been the basis for all
that has been written about the sfod Yuen-shi T'ien Tsun.
(1) Cf. Ming-shi B^ $1 Book 181 p. 2
See Chinese Superstitions, Vol. VI. p. 102 (English Edition)
In a list of 24 other Buclhas worshipped by Chinese Buddhists (taken
from a litany) occurs the name 7C i& ^ 3E Yuen sin T'ien wang which
apparently is but an absorption of the Taoist divinity into Buddhist wor-
ship (syncretism). Our fig-. 131 shows some Buddhist trappings: the pearl
on the forehead, the Joh-i sceptre, the suggestion of a lotus-leaf cushions.
4 IMMORTAL CODS, GENII
THE LEGEND OF YUEX-SIH T»1EN-WANG
7C ffi 3c S
Kin-hung ^ ifej, the divinity of T'di-shan ^ til, descendant
in the fifth generation from P'ai-ku ^ "^f tells the legend thus:
Once upon a time there lived a man called Yuen-shi Ti'cn-
wang who dwelt in the mountains and was wont to teach his
followers on the mountain peaks ; thanks to his teaching my
brothers and nephews were enabled to arrive at the true doctrine.
Now this man used to speak of the most remote ages as if he
had been an eye-witness of the events which he described. When
asked where his home was, he used merely to point to the skies
and then iridescent clouds would wrap him about. "Whoever
would know, he used to reply, where 1 dwell, must fly up to
these immeasurable heights". Thereupon I thought to myself
seeing that the vast heavens are void who can tell me where
to find him at home? But two genii, Ch'ih-tsing-tze ff j^ ^ (1) and
Hwang-lao jir ^ came down upon the summit of T'ai Shan ^
I_Lf and spoke thus among themselves: "Since there is a genius
called Yuen-shi % #p, let us go to visit him, even if we must pass
the bounds of the universe and go beyond the outmost stars."
I begged of them to give me instruction; after some words of
teaching which 1 welcomed with respect, those two genii climbed
to the highest peak of the holy mountain, ascended thence
into the vault of sky and cried to me from the heights of heaven's
clouds: "If thou wouldst know the beginning of Yuen-shi,
thou must fare beyond the confines of heaven and earth, for
he dwells without the bounds of this world. Then must thou
go higher and ever higher even to the sphere of nothingness
and being, in the plains of the radiant spirits."
When they reached those immeasurable heights, the two
(1) The god of fire, evolved from Yang and Yin assisted by Hiien-
hiien-Shang-jen.
(2) The First Ancestor of the Sombre Heavens" (up Article V below}.
YUEN-SHI T'lEN-WANG 5
genii caught a glint of light and lo ! Hiicn-hiicn-shang-jen ]£
£ _L A (1) appeared in front of them. The two genii bowed
down in homage and gratitude. The apparition answered their
greetings in words : "You can best show your gratitude by
imparting my doctrine to men. You wish to know the story of
Yuen-shi; I will tell you. . . When P'an-ku $£ "ft had in the
period of primitive chaos finished his work, his soul shed its
mortal envelope and found itself tossing about in the void
without any point of support.
"I must perforce", said the soul within itself, "be reborn
in order to regain a visible form and preserve my original shape.
Else until I first get a rebirth in a mother's womb I shall remain
a mere empty, unstable being". So his soul borne on the wings
of the wind reached Fuh-yii-tai % ^f ^ ; there it beheld a holy
woman called T'ai-yuen -Jk yt (2) of some forty years of age,
who keeping her virginity was living alone on the mountain
Ts'o-ngo-shan |H |KJ| llj. The air and rainbow mists were the
sole food of her vital spirits; she was a hermaphrodite combining
active and passive principles in herself and each day she climbed
to the mountain top to collect there the flowering quintessence
of sun and moon. P'an-ku captivated by her virginal purity
seized a moment when she was sighing to enter her mouth as a
pure ray of light. She was with child twelve years and at the
end of that period the birth took place across her spinal column.
From the first moment of his existence, this child could walk and
speak and his body was surrounded with a cloud-glory in five
colours. He took the name of Yuen-shi T'ien-wang ; his mother
is usually called T'ai-yuen sheiig-7n.il ^ 7C M # ("Holy Mother
of the First Beginning")
So, Yuen-shi T'ien-wang 7c £p ;£; 3E is an avatar of
P'an-ku H -£. (2)
(1) The Great Principle. Originally Jz meant a vast period of time
like a geological epoch.
(2) Cf. She n-sien-tong- kien jjjf)3 f|[| MIS Bk. 1 Art. 4 p. 6,7,8.
IMMORTAL GODS, GENII
APPENDIX
THE GENEALOGY OF TAOISM.
-k m je m
Fu-li Yuen-shi T'icn-tsun :&^jthnHl^
T'ai-shang Tao-teh T'ien-tsun ;fc ± M fig 3^ :©:
ShangrtsHng Ling-pao T'icn-tsun _h In ft ;Sf 3*i 3§L
Yuh-ts'ing Yuen-shi T'ien-tsun Jt_ ffi % ffe Ji j§t
icfaMA^ft
± $& M A ft $
* ^ M A # it
i^A?S
fI«A2i
M±£A
IA^»i4
Jt A 1 HJ £
Wm shang Yuen Kiin: Mother of Lao-tze.
Kao-shang Lao tze -\- 522 B.C.
Wu-shang chen-jen Yin Hi. Lao-tze's Disciple.
T'ai-hwo chen-jen Yin kwei. Yin His cousin.
T'ai-kih chen-jen Tu Chung. P'eng Tsu's
|£jjjt(the Methuselah of China) disciple.
T'ai ts'ing chen-jen P'eny-Tsuny.
Avatar of P'ens: Tsu.
T'ai-ts'ing chen-jen Suny-Lun. Musician.
Si-yuh chen-jen Funy-Ch'any.
Hiien-chow chen-jen Yao Ton. Yin hi's disciple.
PuJi-su chen-jen Chow-Lianh. Yin Tan's disciple.
T'ai-Wei chen-jen Yin Teny.
Hwang -ting chen-jen Wang T'an. C.B. 176-157.
Si-yuh sien-k'iny Li Yih. B.C. 179-157.
179-157 Ho shany chany jen (Ho shang-kung
m ± £)•
-f- C. 130 B.C. Chen-jen Ngan Ki-sheny.
+ C. 130 B.C. Chen-jen Ma Ming-sheny.
GENEALOGV OF TAOISM
After the Christian Era:
Chen-jen Yin Ch'ang-sheng
Chen-jen Hsu Tsung-shi
Chen-jen Wei Peh-yang
MAd^^ + 122 A.D.
*A!&#^ 121-168 A.D.
mhmi&\%c. 150 a.d.
£IPMA£-H
J£ltMAM$t#
iiMAgi
Cheng-yih Ti'en-shi Chang Tao-ling. -f 156
Hiien in chen-jen Wan-Ch'ang -f- 156
Luh-tai chen jen Chao Shing -f- 356
Hwa-yang chen-jen Li Ya.
Cheng-yang chen jen Chung-li K'iien. + C. 180
Shun-yang chen-jen Lu Yen. 869-874
%§$}$. A #J j£ i& Hai chan chen jen Liu Hiicn-ying 911
Chung-yang cheng-jen Wang Chit -4- 1192 lli^AIS
Tze-yang chen-jen Chang Peh-twan 1082 $t H jl; A !*ff ffi $ft
^H^A !/il (6 #$ Tze-yang chen-jen Chang Peh-twan
f^MA^i
£MAWcffi
Ts'iii-hiien chen-jen Shih T'ai. -f- 1139
J'ze /w'e7i chen-jen Hsieh Tao-kivang 1159-1169
S'ui-hu chen-jen Ch'en Nan -f- 1224
Hai-kiung chen-jen Peh Yuh Chen -f- 1218
Hoh-lin chen-jen Punej-Sze. 1208-1229
A J£ + 1192 Chung-yang chen-jen Wang Chit.
3Ei?MA3EJi-
*-£MAi$Aii
M^A.EJl*I
Yuh-yang chen-jen Wang Ch'u yih. -f- 1222
T'ai-ku chen-jen Hoh Ta-t'ung -j- 1212
Ch'ang sheng chen-jen Lin Ch'u hiien. -(-1203
Tan-gang chen-jen Ma Yuh. -f- 1193
Ch'ang-chen chen-jen Tan Ch'u-ticau. + 1175
Ch-ang ch'un chen-jen K'iu Ch'u-ki. -f- 1227
Ts'ing-tsing sien ku Sun Puh-eul. + 1182
8 Immortal gods, genii
All these personages are venerated by the "Tao-shi" in
in their temples together with Iviu Gh'ang-chun's 18 disciples of
whom a list is given below.
The above table is taken from the new edition of the
Taoist Canon (Iff H Too Isang. Commercial Press Edition. Vol.
370 X° 704; Wieger's Edition, N° 681)
The author Teng I % §ffi , surnamed Ynh-pin-tze 31 ^ -^ ,
indicates in his Commentary on the Tao tch-king jft ft§ %!$ in
general lines the chief fore-bears and the most celebrated masters
of Taoism up to the 14th century. The work dates from 1298.
according to the preface: the table of the ancestors of Taoism
was attributed to an ancient "Tao-shi", named Siao Ting-chi ^
$£ ;£ without the least scruple about chronological order.
-•'NAA/**-
AETICLETII
YUH-HWANG, THE AUGUST (JADE) EMPEROR
THE MODERN JUPITER.
"Yuh-hwang" means the Jade Emperor. Jade being the
symbol of Purity, he is sometimes known as the August Pure
One. Another title of his Yuh-hwang-shang-ti 3£ J* J^ if^, the
Pure August Over-Lord.
1. Yuh-hwang in Legend.
In the Chung-tseng-sheu-sheng-ki g jf| ^ jjj$ fg, (1) the
following legendary life of Yuh-hwang is given :
Of old there was a kingdom called Kwang-yen-miao-loh-
kwoh, ^Jg $> m H whose king was Tsing-teh ffi ^g : the queen
was called Pao-Yueh j^ ^. Though past her prime she had as
yet no male child. So royal edict summoned the Tao-shi jf| Jr
(Taoist priets or adepts) to the palace that there they might
perform their rites, plant their flags and recite their prayers in
order to secure an heir for the throne. During the following
night, the queen was favoured with a vision, Lao-kiln % jg
appeared to her, riding on a dragon and carrying a male child
in his arms: he came flying through the air towards her. The
queen implored him to let her have the child to be heir to the
crown. "Willingly; take him," said he to the queen. She fell
on her knees and thanked him. On waking, she knew she was
pregnant; at the end of a year, on the ninth day of the first
moon, of the year Ping-wu ptj 41 (52nd of the cycle), at noon
she gave brith to the royal heir. From childhood on, he gave
proof of compassion and generosity towards the poor; he distri-
buted all the palace wealth to the people of poor condition. On
(1) Book I p. 7.
10 IMMORTAL GODS, GENII
the death of his father, he ascended the throne but after a few-
days reign he resigned the sceptre to his prime minister, left the
kingdom and took to living as an hermit at P'u-ming ^ fjfj and
on the mountain Siu-yen ^ ||. According to the Ming Annals
jjg _- ££ rt. Book 34 p. 23, Book 87 p. 25, the mountain P'u-ming
is situated 90 li (about 30 miles) west of Mien-hien in Shen-si:
the mountain Siu-yen is 100 li S. E. of the prefecture of Yung-
ping in Yun-nan.. After attaining "perfection", he passed his
davs in healing the sick and saving people's lives: death found
him in this employment. The Sung emperors Cheng-tsung % jf|
£ (998-1023 A. D.) and Ewui-tsung £ %. £ (H01-112G A.D.)
bestowed upon him all the posthumous titles with which we
find him honoured in our own day.
2. Yuh-hwang in actual history.
In the year 1005, the Sung Emperor Cheng-tsung had been
compelled to sign a dishonorable treaty with the Tungus j§ ■£
(or K'i-tan §£ ft) and the dynasty was like to fall into disfavour.
In order to confirm his authority, the emperor turned visionary
and announced solemnly that he was in direct communication
with the Heavenly Gods. In this, he was following the advice
of his minister, the politic and sceptic Wang kin-jao 3£ gfc %
who had often expounded to him how the supposed revelations
made to Fuh-hi, Yii-wang and others were merely politic shifts
to secure obedience. The emperor studiously conned his part
and finally in the tenth month of 1012 A. D. called together
his ministers and gave them an account of a dream in which an
Immortal had brought him a letter from Yuh-hwang, the August
Pure One, the Emperor of Jade ; the letter ran, "I have already
sent you two Heavenly Letters by your ancestor Chau (T'ai-
tsu) ; I am now about to send him to visit you in person." Soon
this promise was fulfilled and T'ai-Tsu -fr ft the founder of the
dynasty, came to the Emperor, Cheng-tsung immediately informed
his ministers of the visit. This gives us the clue to the origin
Fig. 432
Yu-hoang, FEmpereur auguste.
Ytih-hwang , the Pearly Emperor.
YUH-WANG IN ACTUAL HISTORY 11
of Yuh-hwang, he was born of a piece of knavery, and issued in
full panoply from the imperial brain.
Here, for instance, is the judgment passed by the official
history of China, the Tze-chi-Pung-kicn kang-muh ^ jfe jj§ H* ^
@. Sun-chen-tsong was a knave who cheated Heaven sacrile-
giously; his minister Wang -kin- jao was a mere scamp. The
Emperor K'ang-hsi of the Ts'ing dynasty K'ang-hsi J§£ EE
(1662-1723) when giving the imperial approbation to this official
history, judged it his duty to add a comment on this very
passage. Here is his note: "If it is evil to impute falsehood to
a man, is it not horrible to impute it to Heaven? Cheng -Tsung
was a poor simpleton and his minister Wang-kin- jao was guilty
of a great crime".
To remove all doubt, the great history thinks it proper
to record this important event, namely the creation of a new
divinity; "It is at this date that the name of Yuh-hwang figures
for the first time on the list of divinities to be worshipped.
Nothing is known about the beginning or end of this personage
of whom no information is available. It is probable that the
legends glorifying him date also from this period."
Cheng-tsung, once pledged to the trickery, was apprehen-
sive of being taking to task by his minister, the scholar Wang-tan
3E ill- So he resolved to pledge him to a golden silence. He
invited him to his table, overpowered him with marks of
affection and esteem, and made him drunk with a choice wine.
"I want", he added, ''the members of your household to taste
this wine, so I am sending you a cask of it as a present." The
cask was delivered but full of rich pearls. Wang-tan's gratitude
was to be shown by silence, and Wang-tan complied. On his
death-bed indeed he demanded that his head should be shaved
and he should be clothed in the dress of a bonze ; this was
to be an expiation of his guilty connivance with the Emperor's
deceit. At this passage, the imperial commentator K'ang-hsi
takes up his brush again: "Wang-tan is guilty of two faults;
12 IMMORTAL CODS, GENII
first in his life-time he proved himself a vile flatterer of his
sovereign, secondly when death was coming he tried to flatter
Buddha."
3° Honorific titles conferred on Yuh-hwang.
In 1013, the Sung Emperor Cheng-tswng had a statue of
Yuh-hwang cast and set it up in the palace or temple of the
Jade Pure One. Yuh-ts'ing hung, 3? ffi ^ which was built in
honour of this god: in person, accompanied by his whole court,
he visited it and offered sacrifice with the rites usual for the
adoration of Heaven.
In 1015, the same emperor conferred on him the pompous
title of "Supreme author of Heaven, of the Universe, of human
destinies, of Good, of rites, and of the WAY, purest August
One, high sovereign of Heaven."
In 1115, Sung -hwui-t sung had a magnificent temple built
in honour of Yuh-hwang who received by imperial script the
right to wear the dress of an emperor ; orders were given at the
same time to the people to build everywhere Taoist temples and
to make statues of the "August Pure One." In order to cap his
exaltation of the Yuh-hwang, the Emperor conferred on him the
most lofty dignity of all, the title of Shang Ti _fc $? Chief Ruler
of the Universe, a title that set Yuh-hwang on a level with the
Sovereign on High, the August Heaven ^ of the scholars.
The worship of Yuh-hwang as the most popular god of all
as a real Jupiter, dates from that period.
A number of works, among others the ''Cheng-ling-wci-
yeh-tu" j$. fg -gr H |g, set Yuh-hwang on the throne of the
Third Heaven, the Yuh-ts'ing 3£ -j^f (the Jade Purity) and give
him the primary in the Taoist Trinity. As far as the people is
concerned, usually "God" is identical with Yuh-wang. Hence
there is difficulty in giving the title "Shang-ii" to God, as
worhipped by Christians: for this title is preferentially used in
HONORIFIC TITLES CONFERRED ON YUH-WANG 13
reference to Yuh-hwang by the people — "Ynh-hwang-shang-ti." (1)
There is a touch of impishness in the remark of a Chinese
author : "the emperor Hui-tsung who did so much to spread the
cult and exalt the memory of Yuh-hwang was ill paid for his
services. Why did his divine protector allow him to perish
miserably in Sha-moh desert?"
It would not probably be amiss to surmise that vague
legends of Yuh-hwang had already existed before the reign of
Cheng-tsung; perhaps this emperor, conversant with the fables
of the Taoist priests and the bonzes, had drawn upon them to
serve his own purpose.
The statement of the historians that this is the first time
that the name of Yuh-hwang figures on the list of gods for
worship, proves merely that this was the first occasion on which
an emperor formally ordered honours to be paid to this divinity.
In their pride the litterati, even in our own time, make
it a point of honour to recognise only the gods named on the
official lists for sacrifice; this does not mean that they ignore
the rest, but merely that officially the gods who are not inscribed
do not receive recognition from the government.
Adequate proof of the point at issue here would be some
document prior to Cheng-tsung or some proof that Yuh-hwang
was already acknowledged by Taoists or Buddhists.
The Buddhists do in fact claim that Yuh-ii is one of their
divinities borrowed and appropriated by the Taoists.
One fact is certain, namely that under the Sung dynasty,
the Taoist-priests several times endeavoured to foist Taoist
titles on the gods worshipped by the Bonzes and actually for a
whole year succeeded thanks to the intrigue of Lin Ling-su ^
m. m- (2)
(1) Cf, Tse-chi-t'unglien-kang-muh. ft $ ill £ IS g Wieger, Textes
historiques, Vol III.
(2) Article V, (below) p.4Sl
14 IMMORTAL GODS, GENII
One might advance a theory as explanation of a possible
borrrowing from Buddhism. Cheng-tsung might well have
selected from his store of superstitious lore a Buddhist deity to
serve his purpose. But which one? Tentatively, I suggest that
the Taoist adepts simply took Indra from Buddhism and made
him their own by a slight change of name.
Indra is called in Chinese by one of the following titles:
Yin-to-lo g| |S'£ jg, T'ien-chu Ji ^ (the Master of Heaven),
Neng-T'ien-chu U£ Ji ^ (the Powerful Master of Heaven), T*-/WWfc
*$ H the Buddhist Sovereign, or simply Ti ^. Modern bonzes
call him Yuh-ti 3£ *$?, the Jade Emperor and set him frequently
on their altars in company with Fan-wang ^ 3E Brahma, e.g. in
the famous temple of Ting-hwui-tsz % |§ ^p, of Joh-kao j|0 ^
(Kiangsu) where they are especially jealous of the purity of
Buddhist traditions. (1)
It will be granted that these names are suggestive and
that the role conferred on Yuh-hwang 3£ Jl by the Tao-shi
exactly corresponds with that of Master of Heaven and Supreme
Sovereign.
It is an easy step to add Yuh 31 to the title Ti $? or to
change this Ti for the synonym Hwang Jl.
Who then first called the god Yuh-ti 3£ ^ ? Was it the
bonzes or the Tao-shi?
Certainly it is the bonzes who now-a-days claim the
divinity as theirs and call him openly Yuh-Ti 3£ ^. His place
in the temples, facing Brahma, who is the regulation pendant of
Indra, gives some colour to the suggestion above. (2)
(1) See article on indra and Brahma. (Vol. VII) At the end of the
article. (Fig 58) there is a reproduction of the two statues (Yuh-ti and
Fan-wang) as they are to he seen in the temple of Ting lncni Isz.
(2) Shakra, or Indra, god of the atmostphere, is, in the modern
editions of Pe-chang-ts'ing-Jcwei "Manual of Buddhist Regulations and
Festivals" identified with the well known Taoist divinity Yii-ti". Birthday
of Shakra, 1st month 9th day. Cf. Edkins. Chinese Buddhism, p. 210.
HONORIFIC TITLES CONFERRED ON YU-HWANC 15
The pagans when speaking of this god usually call him
Chang-Yuh-hwdng, as much as to claim him for an ancestor of
the family Chang 5i (1) : Chang Tao ling 3J| $ $£ and all who
have succeeded to him with the title of Master of Heaven ^ gjjj
claim to be his descendents in the direct line.
The theory has been sugested that the legend of Yuh-
hwang was only a symbol of ancient Nature-worship. Thus the
Emperor, Tsing-teh $* |§, his father, would be the sun, the great
ruler of all Nature : the queen Pao-yueh ^ ^ is then the moon,
the fair queen of the heavens: of their symbolic wedlock is
born the beneficent living power that decks nature with its
array of plant and flower. I incline rather to the belief that the
Chinese never thought of these charming fancies, which in fact
are not to be found in any Taoist book. The Tao-shi and all
the people regard Yuh-wang as a personal god who keeps a court
and palace, receives the ambassadors of other inferior gods and
gives them his orders. (2)
(1) See p. below
(2) note Cf. Si-Yu-M BfjigtfE; Nan-hai-ltvanyinp'u-sah-chwan |^ j# H5i
b" * M %'• and a11 the popular books.
Note. In a temple dedicated to Yuh-hwang at Haimen-t'ing ff$ f'J Jf*
I have found the 36 T'ien-Miin ^^" or Taoist genii arranged along the
walls at each side of the central altar. There are the same Taoist genii
that we shall describe in succeeding chapters, e.g. the Thunder Depart-
ment, Sun hen tsze, Chu pa-lciai, Ma Yuan-shwai, the god of the sun, of the
moon.
16
IMMORTAL GODS, GENII
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The Vestibule and the great hall dedicated to Yuh-hwang
in the Temple Yuh-hwang-tien 3L M. ]$t (Taoist)
t'ung-t'ien-kiao-chu 17
AKTICLE III
T«Ui\G-T«lEIV-IUAO-CHU
&??$''£
T'ung-Vien-friao-chu jg ^ ffc ^ (1) is in modern Taoism
regarded as the first of the patriarchs, and one of the most
powerful genii. His master was Hung-lciiin-lao-tsu $t |£j ^ f£ :
his dress was a red robe embroidered with white cranes; he rode
on a Kw'ei niu ^ Hf-, a one-horrid monster somewhat like a buffalo.
His palace Pih-yiu-kung || $| ^ stood on Mt. Tsz-Chi-ya ^ g
jH. This genius sided with the infamous Chow-wang £J- 3£ last
of the Shang dynasty (1154-1122 B.C.) and helped him in his
struggle with the armies of Wu-wang |£ 3£ first of the Chow
Dynasty (1122 B.C.). First of all he sent his disciple To-pao-tao-
jen ^ ^ j| A to Kiai-p'ai-hwan J^- j}$. |j§ and entrusted to him
four valuable swords along with the plan of a fortress which he
was to build and call Cku-Sien-Ch'en ffj f[Ij p|L, the "Citadel of all
the Immortals." (2)
To-pao-tao-jen carried out these instructions, but he had
to fight Kwang-ch'eng-tse J| jfc ^ and was struck to the ground
by his adversary with a blow of his Heavenly seal and had to
save himself by flight.
T'ung-tien-Jciao-chu then came to defend his disciple and
to rally the army. Unfortunately a whole troup of gods came
to support the Magician, Kiang-tze-ya. (3) H ^ 3J-. The first
to attack was Lao-tze % ^ who struck him twice or three times
with his staff; then came Chun-t'i ifl $§ (the goddess of light,
Maritchi) armed with her stick Kia-ch'i-ivu j]\l ^ $■ ; T'ung-
t'ien-kiao-chu's buffalo falls and the rider has to escape hurriedly
into the air amid a dust-whirl.
(1) Also called T'ung-t'ien-liao-tsu M ^ Wi ffl
(2) j [Fung-shen-yen-i $t jpiji Jf§ jg Book 6 Hwui JeI 73, p. 31
(3) See below, Article LIII. He was the Chow general,
18 IMMORTAL GODS, GENII
The result of the combats was decisively against our
worthy: Jan'teng-tao-jen $£ jg ^ff \ (Dipanikara, a Buddha, see
Vol VI p. 89 sq.) rent the air and swooped suddenly upon him ;
with a violent stroke of his pillar that steadies the sea Jan-ieng
flung him down to earth and compelled him to give up the
struggle. (1)
T'ung-t'ien-kiao-chu planned a new camp outside T'ung-
kwan Jij || and endeavoured to renew the attack: a second time
Lao-tsze's staff stopped him ; Yuen-shi-t'ien-tsun inflicted a
wound in his shoulder with the precious stone Jou-i j$ ^
originally a Sacred Jewel, later regarded as a staff or sceptre
(see fig. 131) and Chun-ti-tao-jen waved the tree branch of the
seven powers: on the instant T'wng-t'ien-kiao-chu's magic sword
crumbled and he had to seek safety in flight.
Hung-hiun-tao-jen, master of all three spirits, seeing
them engaged in combat, determined to bring about a peace: so
he assembled them under one tent in Kiang-tze-ya's camp, made
them kneel before him and lectured T'ung-t'ien-kiao-Chu at length
on the iniquity of helping the tyrant Chow ; then he bade all
three live henceforth in perfect accord. The discourse finished,
he gave each a pill to be swallowed at once. When the pills
had been taken, Hung-kiiin-tao-jen then warned them that the
effect of the pills would be to kill instantly the one who would
harbour a thought of discord in his heart, for the pill would
thereupon burst within him.
Ilung-kiun-lao-tsu took off T'ung-Vien-liao-chu with him
on the clouds and the meeting broke up. (2)
(1) Op,cit.Bk.7.Fwwi 77. p.l ; Bk.1,Hwui 78, p. 5.
(2) Op.cit. Bk,7, Hwui 82, p. 17, Bk 7, Emti 84, p. 25.
Fig. 133
T'ong't'ien kiao tchou.
T'ung-t'ien kiao-chu.
Fig. 434
Hong kiun lao tsou. 11 tient en main les trois pilules qu'il donna a Lao tse. a Yuen rlie
fien tsuen et a T'ong t'ien kiao tsou.
Hung kiun Lao-tsu (the Great Potter), holding in his hand the three pills which he gavt to
Lao-tze, Yuan-shi tien tsun and T'ung-Vien kiao-tsu.
HUNG-KIUN-TAO-JEN 19
ARTICLE IV.
HUNG-KIUN-TAO-JEN (T)
m m m a
Hung-kiiin-iao-jen (or Lao-tsze ■% f§) is the name of a
mythical personage whom the Taoists assign as the common
master of Y uen-shi-Vien-tsun , Lao-tsze and T'ung-Vien kiao-tsu
(see preceding ad fin.) He is a pure fiction possessing neither
historical basis nor genealogy of his own. The Taoist books
show in his hand a bamboo staff with a gnarled root-end forming
a kind of crosier.
The palace or paradise where he is reputed to live is called
Tsz-siao-kung $| ^ >g\
He is the primal ancestor of Taoism who has formed by
his lessons the very founder himself (Lao-tsze), he is the first
patriarch and the most powerful of the genii. (1) Hence he is
usually called Hung-hiiin lao-tsu $t f§j ^ §§, "Hung-kiun the
primal ancestor."
(1) See Op.cit. Bk. 7. Hwui 8. p. 24.
20 IMMORTAL GODS, GENII
ARTICLE V.
HUEN-T*1EI\T-SHANG-T1
£ Ji ± *
THE SOVEREIGN OF THE GLOOMY SKIES.
This Taoist god is called: Hilen t'ien-sluiny-ii or Chen-wu
jPl j£. Yet another name is: Pch-kih yiu-ehcng-ehen-liiin ft ^ f£
15 j|| ;fj*. Hiien-l'ien-shang-ti is a reincarnation of Yuan-shi t'ien-
tsun (see Article I) who on a ray of light entered the womb of
Shan-sheng ^j| J^, queen of the Kingdom of Tsing-loh $* |f|.
After fourteen months he came forth. On reaching his fifteenth
year, he left his father and mother and betook himself to Mt.
T'ai-hwo >k fp ill to put himself at the disposal of the holy
patriarch, Tse Ml who came down from the third heaven, the
Jade Azure, Yuh-ts'ing 3£ Jjif, to teach him a marvellous doctrine.
Some authors add that a celestial spirit presented him with a
magic sabre which he wore in his retreat on ^c^lll T'ai-hivu-shan.
This mountain T'ai-hwo-shan is 120 li to the south of
Kiicn-chow j^j j'\], in the prefecture of Siang-yang-fu H % fff
Hu-peh (fft). Its original name was T'ai Yoh ^ Ipt but it
changed this name when Hilen Pien got orders to stay here.
One very lofty peak called Tsz-siao $fe ff towered over the whole
mountain massif, its name was changed to Wu4ang-shan (1) ^
•^ \\\ because Chen-wu jf| ^ alone among men is perfection
itself (2) (a play on the words : Chen-wu-tang i$. jj^ ^, Chen-wu
is alone capable of.) It was on this high peak that for forty
(1) Cf. Hing-yiht'ung-chi B^ — }I ;£ Bk. 60, p. 25
(2) Chen-wu !£ & at Wutang-shan^ ^ \h is one of the most celebrated
pilgrimages in all China. On the very top of the mountain, on the actual
peak, there'stands the pagoda of gilted bronze built in 1416, i.e. the 14th
year of the reign Yung Loh jfc *g| (Ming dynasty). Every year pilgrims
in tens of thousands come together there especially in the second, the
third and the ninth Chinese months.
Fisr. d 35
Tchen-ou apres sa vietoire. La tortue et le serpent sont a ses pieds,
Chen-unt after his victory. The tortoise and the serpent lay at his feet.
HUEN-T'lEN-SHANG-TI 21
years he practised perfection: Such a degree of "subtlety" did
he reach that he could fly.
Yuen-shi-t'ien-tsun (the Taoist Primal) got to hear of him
and sent five dignitaries from among the Heroes of the second
Heaven and a company of Immortals from the first Heaven to
invite him up to Heaven. Hiien-t'ien complied and entered the
golden palace of Heaven.
That was in the reign of the emperor Chow frj" (B.C. 1154
the last of the Shang ^ or Yin J$ dynasty). The demon kings,
Kwei-wang jfe 3£ at the head of their legions were then ravaging
the universe. Yuen-shi t'ien-tsun ordered Yuh-hwang (the Pearly
August) to put Hilen t'ien at the head of the twelve great chiefs
of the heavenly legions and send him down to earth. He went
bare-foot, with hair unbound ; he wore a breastplate of gold
over a black robe and amid the black clouds he raised his
black standard.
Here are the names of the twelve officers of the Heaven
as they are given by the "Lao-kiun-luh-kiah-fu-tu $£ H=i s< ^ ffi
0 as quoted by the Tuh-shii-kUshu-iioh fft * •§£ % J|. Bk.43, p. 4.
Sz-ma-k'ing %M>^ Chao-tze-jen Hi"? 13:
Chang-wen-Pung 51 ^CM Tsan wen-hung #$c3SC^
SMh-shah-i'ung .^J^jjt Ts'ui shihk'ing -Hj-^Jilp
Wang wen-k'ing 3i £ |||] Chan-tsze-kiang JH -^ yx
Hu-wen-chang Jg -$£ -J| Wei shang -A" in g HjJtJlP
Mung-pai-king 3n.^1$i Ming-wen-chang f^^jfl
Hiien-Pien fought the demon-king at T'ung-yin -][pj [^ (The
Grotto of Gloom). Mo-wang jf 3£ made out of air a grey
tortoise and a huge serpent which fought on his side. Yet
Yuen-wang and his heavenly army won the victory, overran the
enemy and flung the devils in chains into the abyss Fung-tu f?p
%$ in Szechwan (7t| )\\ : that chasm is reputed the mouth of hell.
The victor then ascended to his golden palace in Heaven
and Yuen-shi-Pien-tsun as a reward gave him the title Hiien-Pien
22 IMMORTAL GODS, GENII
shang-ti 3£ % J^ ^ : First Lord of Heaven. Such is the story
in the CMng-tseng sheu shen-ki Jl j$ ^ f$ IE Bk, 1. p. 12 (J^
^). According to the Suh-wen-hien t'ung-kao Jff -£ $k jgj ^ Bk.
241, p. 28 his name Hiien-wu j£ $£ is the name of the Polar
Star.
One of the Sung emperors, Cheng-tsung jgL ^ (997 A.D.
— 1022 A.D.) in whose name the character j£ hiien occurred,
changed ;£ 0^'s name to j|| j^ and by that name he was known
for the future. (1)
The Yuan (Mongol jt dynasty) emperor Ch'eng Tsung
J& ^ (1294 A.D. to 1307 A.D.) conferred on him a fuller title :
"Holy Beginning good and Majestic, First Lord of High
Heaven".
We must now turn to the supposed apparition of Huen-t'ien
chang-ii to the Sung Emperor, Hwui Tsung % %fc ^ (1100 A.D.
to 1126 A.D.) This emperor was an ardent Taoist: he requested
the Tao-shi to register him in their annals as the emperor,
prince and master in Taoism. "He had a special veneration for
one Ling-ling-su ffi. f|t ^, a Tao-shi ; this man was a native of
Wen-chow $j| j'\] in Che-kiang ('/jft). He had been a Buddhist
priest but being ill-treated, he ran away and become a Tao-shi.
One day on a begging expedition to a Buddhist monastery, he
was maltreated by the bonzes and in consequence kept a lasting
grudge against them. In 1118 Hwui tsung on a visit to some
Taoist priests, heard from them such praise of Ling-ling-su that
he conceived a high esteem for the man and bestowed on him
the title, "true, enlightened and intelligent master."
Lin-ling-su intimated to Hwui-tsung that he had received
from heaven a book in characters written square and (apparently
"old seal" cloud-like; it was a mere farrago of fables and rubbish
to fool the people. He got numerous taoist temples built with
the avowed aim of ousting the teaching of the bonzes and
avenging the insult he had suffered at their hands. At first he
(1) Sui-yuan-sui-pih FI ® FI ^ Bk G p. 6
Fig. 136
Tchen-ou tient en main son drapeau enroule.
Chen-xou, holding in his hand his rolled up flag.
huen-t'ien-shang-ti 23
carried on his trickery in partnership with the Tao-shi Wang-
yun-shang, but they fell out and Ling su poisoned his fellow.
In fine, he become insufferably arrogant and was detested by
everybody. One day, encountering the heir to the throne, he
declined to yield place to the prince. The latter on his return
to the palace lodged a complaint with his father. The emperor
dismissed Lin to his native district and gave orders that the
local mandarins, especially the Wen-chow mandarin, called
Kiang-iwan-pen, should make enquiries about him. This officer
got definite evidence of Lin's vicious proceedings and send
a report to the emperor. An imperial order decreed Lin's
banishment to Chu-choiv, but he was dead before the order
reached him.
Now, this personage plays an important part in our
present matter. One day, the Emperor Ilwui Tsung told him
that he would like to see Chen-wu' s sacred person. "Your
majesty," said Ling-su, to obtain this favour must along with
me summon to the palace the Master of Heaven (T'ien-shi ^
Of) : Chan-tsing-hu who is the successor of Chang-tao-ling j/jt
j|| §i? (the sovereign pontiff of Taoism). At the moment when
these two were performing their rites at midnight, the sky
darkened. Suddenly lightning rends the skies, the thunder rolls;
a grey tortoise and a serpent are dropped amid a blaze of light
at the treshold of the palace. The emperor casts himself down,
then offers incense and says, "I desire to see Chen-wu, if he
but deign to reveal himself." The thunder crushes — tortoise
and serpent are gone — a huge foot is visible on the threshold.
The emperor makes a second prostration and offers incense
begging Chen-wu to condescend to show himself more manifestly.
That moment, he sees standing before him the huge figure of a
man some ten feet high; his face was stern and striking; his hair
was unbound : over his black dress which had sleeves sweeping
down to the ground, he wore a breastplate of gold and a belt
set with jewels; his hand brandished a sword: his feet were bare,
round his head there flouted an aureola of light — the ends of
24 IMMORTAL GODS, GENII
his belt were floating on the air. He remained long enough for
the emperor to sketch him and then vanished. (1)
The Ming Annals ^ j£, Bk. 50 p. 16,18 make mention of
a temple built in the thirteenth year of Yung-Loh ^ gfe (i.e,
1416 A.D.). for sacrifice to the Holy and helpful true Master of
the Polar Star, that is to say, to Huen-wu (a name for the
Seven Stars of the North) set by Shang-ti in charge of the
Northern Regions. Human generations called him — "The True
Master" — Cheng-Kiln jf| ;g" and set at his feet a tortoise The
tortoise is identified with the "White Tiger" and the serpent
with "Blue Dragon" and a serpent. The Taoists have fabricated
without any historical foundation details of the life and deeds
of this personage. (2)
The Sung Annals. ^ j£ Book 296 p.l. relate an incident
assigned to the reign of the Emperor Jen Tsung fc ^ (1023 —
1064 A. D.) The mandarin at Xing-chow ^ j\] in the prefecture
King-yang-fu J| % Jft in Kansu (# ||) was one Kung-tao-fu
descendent from Confucius in the 45th generation. Now a serpent
suddenly appeared in the temple of Chen-wu and the inhabitants all
worhipped it as a spirit ; all the officials both civil and military
made libations of wine and prostrated themselves before the
animal. Thereupon Kun-tao-fu went to the pagoda and crushed
the reptile's head with a blow of his official tablet. At first the
folk were horrified, but soon everybody praised his wisdom.
The novel, Si-yiu-ki M $1 IE would have it that the
Tortoise and the Serpent are two marshals at the disposal of
this divinity : the story will be found at the page quoted in the
note above.
In the more important temples of Chen-wu (SL g£ it is not
unusual to find fourteen figures supporting him, seven on each
side of the altar. Of these the first eight are the brigands he
met on the Mountain Pah-p'an-shan A j& tlj when he was going
(1 ) Sung-shi Jfc $l Bk'. 463 p. 9- Lang-ye-tai-tsui.pien j||! flp f\J f^ f|g Bk.
29 p. 9.
(1) Si-yiu-li ® ?S 111 Vol. VI p. 20. In this work, he is named: "T'ang-
mo-t'ientsun 1% fAl^^-
IMMORTAL GODS, GENII 25
to Si-t'ien U ^ to worship Buddha. These rohbers stopped him
and wanted money. ''I have no money, he explained," I am on
my way to worship Buddha." With that, the brigands showed
their desire to accompany him, became his disciples and afterwards
genii. The other six are demons whom he made subject to
himself by his famous victory o\er them and their legions.
Some Tao-shi claim that these are merely four military officers
and two civil officers attached to his suite.
26
IMMORTAL GODS, GENII
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MUH-KUNG AND KIN-MU 27
AETICLE VI
HIUH-KUIVG and K1X-MU
* & £ #
THE GOD OF THE IMMORTALS AND HIS CONSORT.
Preliminary notions. — What, according to the Taoists, is
an immortal? Their immortal is a man who grows old but does
not die. The term Sien f[|j (or Hiien) means, as the character
(1) might suggest graphically, a man who lives in the mountains,
the mountain-solitary. The character consists of a man \ (J^)
and a mountain |Jj (shan). The immortals, though in semblance
they die, do not really do so. What is called a corpse, is in
their case but a metamorphosis; their bones are in process of
transformation. After death, they retain all the properties of
the living being; their feet do not become livid, the skin remains
fresh, their eyes do not lose their light ; though apparently dead,
they are more alive them ever. Some of them shed the corpse-
shell before they are put into grave : others can fly in the air
before their hair begins to fall out : for all, the corpse is merelv
a transition stage ; it is the outer-casing of the change. It is like
the process by which the butterfly emerges in all its new
brilliancy from its uncouth pupa-shell when transformation has
taken place.
In order the better to understand this notion of the Taoist
ascetics, it is well to recall briefly their classification of the
super human beings who live in this universe.
(1) See "Wieger, Characters. Etymological Lessons 25. I. where
another, older former is explained as one who by Taoist practices rose
above mortals.
28 IMMORTAL CODS, GENII
In order to attain such degree of transcendent qualities as
is accessible to human nature, a regime is necessary : there is a
hygiene of soul as well as of body. The first requirement is
strict abstinence from all that is calculated to use up the forces
of the body viz. sexual indulgence, pleasures of the palate,
ambition; such are the negative conditions. But abstention does
not carry one far; the vital spirit, the essence of the constituent
elements Tin and Yang must be strengthened in all ways
possible ; hence special application of dietary, medicine, chemistry,
gymnastics. When the maximum of vital forces has been
secured, methods must be devised for conserving these, for
protecting them from the ravages of disease and death in fine,
the adept has to "spiritualise" himself, to render himself
independent of matter. This search gave birth to an alchemy
that sought to store up in a "pill of immortality" all the elements
necessary for the development of vital forces and for the cons-
titution of a new transcendent man, a superhuman man. In
this scale of perfection, there are degrees : —
a) The immortal — This first degree consists in begetting
and bringing to birth in one's self the superhuman embryo ;
this should, on attaining perfect development, issue from the old
body (like the cicada from its first skin) : this degree is the
Taoist ascetic, the Immortal.. The immortal can travel at will
through the universe, enjoys all the blessings of glowing health,
has nothing to fear from sickness or death, eats and drinks in
amplest measures- — is perfectly happy.
b) The hero or perfect man — This second degree is
higher still. The body is here no chrysalis shell to be shed and
left behind but is itself so spiritualised, has become so subtle
so transcendent that it can fly through the air: it is borne on
the wings of the wind or sits on the clouds and so travels from
one world to another and takes up its abode in the stars : it is
freed from all the laws of matter and yet is not completely
changed into a pure spirit.
MUH-KUNG AND KIN-MU 29
c) The saint. Third degree. Amongst the heroes, there
are certain superior beings, endowed with extraordinary genius
and virtue : these constitute the third class of superhuman
beings, the saints.
Thus there are three distinct categories :
1° The ascetics or immortals: Sien fj|j
2° The heroes or perfect men: Chen jen jj| A
3° Among the perfect there are the eminent saints:
Sheng H. (1)
Immortals of the first rank are transformed in the full
light of day : for those of second rank, the metamorphosis takes
place at midnight: those transformed in the morning or the
evening become the masters of the world : everything in fine
depends on the degree of infused knowledge with which they
have been favoured (2)
(1) For fuller treatment, see Fr. Wieger's exhaustive handling of
Taoism. (Taoism)
(2) Cf. Tsih-sien-luh H <f|l| g£ T'ai-ping-kwang-ki ^ *$■ ^ fg Bk 58
p. 5, Shi-wen-lei-tsii (ts'ien-tsih) Ip? 3t M *£ FJiJ H Bk> 34 P- 1- Shih-ming ^
£ (K'ang-hi-tsz-tien under the word Sien | ^ ^ J| -fllj ±£).
The king of the Immortals is Tung-wang-kung ]ff 3E fi-* called
also Muh-kung ^ £•. The queen of the Immortals is Si-wang-muh jflf 3E #'
also called Kin-mu ^ -f!Jr.
30 IMMORTAL GODS, GENII
I. Tung-wang-kung ^C 3E &
The god of the Immortals, Tung-wang-kung , surnamed
Muh-kung /fs; & (Ruler of the Element Wood) is also called I jfc
and Kiiln-ming ^ B^ (1)
In the beginning, the primitive air congealed and at first
remained motionless : then it set itself to achieve a crowning
merit by producing beings : it began by fashioning Muh-kung /fc
^ from the most pure substance of eastern air and then establi-
shed this being as the Sovereign of the active principle "Yang"
$9 and of all the regions of the East.
So Tung-wang-kung is often designated, Yuh-hwang-kiiln
3E Je M ("the prince Yuh-hwang"). His palace is in the clouds;
violet clouds form its dome, blue clouds its walls. He has as
man-servant the "Young Immortal" (Sien-t'ong) f[I] j| and as
maid the Immortal, Yuh-nii (the Jade Woman) 31 ic.
The roll of the Immortals is in his hands. He is often
called: Tong-hwa-ti-kiiin jfc iji $fr ;g". (2)
(1) Cf. Suliweii-hient'ongk'ao #f % J|£ Sflj jg Bk. 214 p. 2.
(2) See also: Chinese Superstitions Vol. Ill p. 256 (English Transl)
Vol IX Article XLVI, below. Mayers: Chinese Reader's Manuel, N»
572, 508.
Fir. 437
La deesse Si wang-mou.
The Goddess Si-wang-mu (tlie Western Royal Mother)
SI-WANG-MU 31
II Si-wang-mu if 3E #
{Queen-Mother of the West) in the legendary. "Shen
Chow" (fliljj ')]]) 1. Origin. Si-wang-mu was fashioned of the
purest quintessence of western air. She is often called : "Golden
Mother ^ -££ of the Tortoise." Her family name has three chief
variants: Heu $| ; Yang j§j\ Ho fa. Her own name is Hwui [g]
and her first name "Wan-kin" ^ jfo.
Tung-wang-Jcung ^f 3£ fe formed of the eastern air is the
male, active principle of the air and ruler of the air of the East :
Si-wang-mu |f ^E #, born of the western air is the female,
passive principle and is sovereign of the air of the West. These
two principles by combining, beget Heaven and Earth, (1) all
the beings of the universe and thus become the two principles
of life and of the subsistance of all that exists.
2° Si-wang-mu's Palace. It is planted on the lofty peaks of
the snow-clad chain K'wun-lun j=* ^-. A rampart of solid gold
surrounds the twelve blocks of storied structures, all built of
precious stones: this rampart is a thousand li in circumference —
that is, it covers 300 miles.
The right wing stands on the enchanted bank of the
''Kingfisher's Stream" — it is the usual abode of the Immortal
beings of the male sex while the neighbouring left wing is that
of their female counterparts. There are seven divisions corres-
ponding to seven distinctive colours of dress : red, blue, black,
violet, yellow, green — and undyed. There is there a marvellous
fountain made of gems — we shall shortly have to tell of the
annual banquet of the Immortals held there.
(1) Others accounts interpret their origin as "the first created and
creative results of the powers of nature in their primary process of
development (Mayers 1. c.) : or born of Yin and Yang beneath the influence
of Heaven and Earth (Vol. JII p. 258).
32 IMMORTAL GODS, GENII
But every Immortal must, before taking up his residence,
pay first of all a visit to Si-wang-mu. The "Sien-fo-tsi-tsung" tells
us that Muh-wang %% ^ of the Chow Dynasty (1001 B. C. — 946
B.C.) paid a visit to a Western queen named Si-wang-mu ftf 3E
-fsj: who lived in the mountain group K'wang lun Shan (some
have suggested Babylon!) and that he had a famous interview
with her on the magic border of the delicious fountain "Yao-ch'i
Jg -Jife. Cf. Muh-t'ien-tsze-ch'wan % Ji ^ ^. (1)
Here is the text of the famous verses attributed to Si-
wang-mu on this occasion : they are addressed to her imperial
visitor :
In the heavens hover great and white the clouds
On earth below are jagged hills and mountain peaks:
Long is thy way climbing heights and breasting floods
Die not therein but unto us once more return.
Taoists writers have made of Si-wang-mu a second Calypso
to enchant Muh-wang ^| 3E much to the detriment of his
imperial office. But all that is the merest fable spinning.
3° Images and Cult of Si-ivang-mu "jfff 3E #• She is
sometimes depicted in human shape but with some distinctive
details: a panther's tail, tiger's teeth, dishevelled hair. (2) In the
"Chi-ma-tien" (paper-talisman shops) $£ Jg| j£, Tung-wang-kung
~M 3: & and Si-wang-mu "g[ 5E # are usually to be had on one
"Chi-ma" $£ jjE, side by side, and entitled Muh-kung ^ Q and
Kin mu ^ -fp:.
At the period of the feodal wars, at the end of the Chow
JfD, towards 400 B.C., Kii-isien ^ jg| of the kingdom of Yuch ^|
(the modern Chekiang $ft yX)> and conqueror of the kingdom of
Wu J%. (modern Kiangsu, parts of Anhwei, Chekiang and
Kwang-si) created at the request of his minister Wen-chang an
altar to "Si-wang-mu" (|f 3E #) in the western suburb of his
(1) But this Muh Son of Heaven may have been a prime of Ts'in 623
B. C. (So. M.Ed. Chavannes)
(2) V. below Article LVI, 1.
Fig. 438
Tong-wang kong et Si-wang-mou. Le roi et la reine des Immorteis.
Tung-wang kung and Si-wang-mu. The king and queen of the Immortals.
SI-WANG-MU. 33
capital. He had sacrifices offered to her to ask for happiness
and longevity, This become a usual practise : Si-wan-mu was
depicted as a noble matron and sacrifices were offered to her.
Legend relates that in the year 110 B.C. Si-wang-mu
came in person down to the palace of the Han Emperor Wti-ti
iH "^ $? on ms birth-day and made him a present of seven
peaches that confer immortality. This is to be linked with the
account of the annual feast, P'an-t'ao-hwui ^ ^ "j}", the Feast
of the peaches. Once a year by the magic fountain "Yao-chi"
1% ?&> Si-uang-mu entertains the Immortals of both sexes,
Besides such exquisite viands, as bear's paws, monkey's lips,
dragon-liver and phoenix-marrow, they are served with peaches
from the goddess's orchard such as are endowed with the
myterious power of conferring immortality on all who have the
happiness to taste of them. The Si-yiu-hi M M IE describes in
romantic style the garden, the peach-harvesting and the setting
of the feast. (1)
Possibly it is due to these fables that a custom has arisen
of offering an image of Si-wang-mu to women when they reach
their fiftieth year. Before the image, prostrations are made,
prayers are offered and incense with a view to obtaining a
prolongation of life.
In the year 3 B.C. in the reign of Ngai-ti Jg $? of the
Earlier (Western) Han ~fft -/Jl, a revolt broke out in Shan-tung
li| ^ on the occasion of a great drought. The rebels paid
special worship to this goddess, offered sacrifice to her and
carried stalks of sorghun (Indian millet) in their hands: these
they called wands of Si-wang-mu (2)
4° Sons and daughters of Si-wang-mu. Here is a list as
complete as the author could make it.
Only one sou, but he is the ninth, could be found:
Huen-siu j£ ~% bearing the title Chen-jen ^ \ (perfect man, see
above p. 28) ; there is no trace of other brothers.
(1) Vol. 1. Ch. 5.
(2) Wieger. Textes Historiques 1 Vol. p. 695
34 IMMORTAL GODS, GENII
More daughters are to be found. The fourth is Hivd-lin
j§i $c her first name is Yurig-chen ^ jH and her title is :"Nan-
kih fu-jen ]|f Hi ^ A- She is consort of the God of longevity;
as such she is popularly entitled Sheu-sing lao-t'eu-tze H ^ ^
jgf rf; "the Old Head of the Star of Longevity." The
thirteenth of her daughters is called Mei-lan ^f j|| with the further
name of Chung-lin ftjj ^ and the title Yiu-ying-fu-jen ^ Sj^b 3^ A
"Lady of Right hand beauty": her abode is on Mount Ts'ang-
lang ^ fa Mj.
The twentieth is called Ts'i?ig-ngo fl- $$, her prefix is
Yii-yin J«r ^ and she is entitled : Lady of the Star Tze-wei % ^
(1) (It is this star that was incarnated in the person of the
Emperor. Hence the phrase "a star has fallen from heaven,''
used at the death of an emperor. In the imperial palace there
were pictures of Tze-wei as incarnated in the emperor). Her
palace is on Mount Yuen-lung 7C Pf| |Ij at Yii-yc Jft jg^.
The twenty third of her daughters, Yao-ki Jg #(£ bears the
title of honour, "Lady of the Flowery Clouds." It was she who
gave to Yil ^ the great, the collection of formula for unvoking
demons or ghosts.
The youngest daughter named Wan 1$[ is known as
Yuh-chi-fu-jen 3£ /js; ^ A : "lady of the Jade Flower (? plant)"
or as T'ai-chen-wang -fu-jen -fc jf| 3£ ^ A> "The T'ai-Chen King's
Lady." Every time she drows music from her violin, the birds
gather to hear the melodious harmony : she rides on the white
dragon and travels over the sea at will.
Cf. Chen-chen pien-ivang §||| if| $j;f ^ p. 97
Yin-yang-tsah-tsu -g- % % & Bk.14 p. 2
Sien-chwan-shih-i fllj fi| Ifr jjl in T'ai p'ing-kwang-ki
* ¥ m IE Bk.e.p.i. Bk.p.i
Ming-yih-Pung-ehi BJ — $ jfc Bk.52,p.2 : Bk.67p.42 11
Kwang-yii-ki ^ Jj| ffJ Bk. 13 p.23
(1) See Vol. XII p. 1220
35
ARTICLE VII
The Eight Immortals PAH-SlEi\ (T) B.C
A #
There is no reliable evidence for the legend concerning
the Eight Immortals before the Sung 5^ period : it even seems
very likely that it was invented in the time of the Yuan j£
dynasty (1280-1368 A.D.). Such is the opinion of a famous
writer Hu-ying-Jin ijfl )M M$ and in his works he gives reason in
support. The emperors of the Yuan dynasty favoured Taoism
which then grew rapidly in influence. They gave to Han-chung-
U fH H iH the title of "True Male Principle :" to Lii-tung-pin
@ ^|pj H* that of '-Pure Active Principle"; Ho sien-ku ffi -f[i| jfo
then was taken to be his pupil and gradually this came to be
the accepted opinion. It was at this epoch that for the first
time the Eight Immortal were brought into the comedies and into
congratulations on the attainment of the fiftieth year of age.
Our author declares that there is no trace of such observances
before the Yuan dynasty.
Among the various names of the Pah Sien A fll], some are
those of historical personages while others belong to the realm
of romance and fable. Below the different sources are distingui-
shed in our brief notices.
In this section the reader will find first of all a catalogue
of the names according to the various lists and a general
division into categories with charateristics ; afterwards each of
these worthies will have a notice all to himself.
Lists of the "Eight Immortals-'
1° According to the Shi-wu-yuen-hui iff #j ffi -gf Bk. 33, p. 7.
Han-chung-li *Jf $| ||| Lii-tung-pin g j|jij ^
Chang-kwo-lao ^ H ^ Lan-ts'ai-hwo J* ^ 7^3
36 IMMORTAL GODS, GENII
Han-sian-tsze ff. ^ ^ Ts'ao-kwohJciu t*" |g jji|
Ilo-sien-ku fa fill M Li-yuan-chung ^ x; 4*
2° According to the (Yuen-lung) T'ung-kao-ts'iien-shu jj§ 5J|
& # (Wai-kiien) p. 18
Same names except that T'ieh-kwai-li ^ ^ ^ replaces
Li-yuan-chung ^ 7C 41- ^ *s ^*s Ust that has established itself
in popular representations and in the lists as usually quoted.
3° The Suh-wen-hien-tung-kao & £ jjgg jj| % Bk. 241 p. 3, 47
gives the following list :
Han-chung-li iH fl fit Lu-tung-pin g -j[0] jp[
Lan-tsai-hwo f f | Han-siang-tze |^ $f| ^
Ts'ao-kwoh-kiu "If |U J| THeh-kwai-li $$, }j] ^
Fung-seng-ko JH f^ If Hiien-hu-tze j£ 1j| *?
4° In the work Yen-pu-tsa-ki ^H j^ $| §£, Bk. 6. p. 16 we find
the following's list of the Eight, in great part differing from any
other :
Li-?7i ^ 5 Yung-ch'eng fa j&
Tung-chung-shu Jf ftfi ^f Chang-tao-ling 311 JEft §|?
Y en-kiun-p'ing J| |* zp Li-pah-peh ^ A B
Fan-chang-sheu fa -ft ^ Koh-yung-kwei J§ ?j< Jfc
#*'ew wm«(/ f[I] H
Classification and Distinctive Features of the Eight Immortals.
1° Classification.
All classes of mankind are represented among the Eight.
Greybeards are represented by Chang-kwo-lao, youths by Han-yii's
(I*? M) grandson, Han-siang-tse. Han-chung-li is the representa-
tive of military men, Lii-tung-pin of the literati and wealthy.
The nobility contributes Ts'ao-kwoh-kiu, the needy Lan-
ts'ai-kwo, the infirm have provided the lame T'ieh-kwai-li and
womankind Ho-sin-ku.
Thus in the representations, three different groups of
Pah-sien A fill are to be found : Primitive Immortals, "Mediaeval"
THE EIGHT IMMORTALS. 37
Immortals and Modern Immortals.
2° Characteristic emblems of the Eight Immortals.
a) Chang-kwo-lao jj|§ ^ -%£ is depicted with his ass on
which sometimes he rides with his face towards the animal's tail.
He carries in his hand a phoenix-j 'eaiher and less frequently a
peach of immortality.
b) Lan Ts'ai-houo f ^ |] usually is playing on the flute:
this Immortal is the street-singer, symbol of the mountebanks.
Two long clackers or castanets complete the portrait.
c) Han Siang-tze ff£ }!$ ^ carries a basket of peaches of
immortality or a bouquet of flowers.
d) Han-chung-li fj| $§ ^| fans himself with his feather-fan
(Yil-mao-shan ffy ^ |f ) ; he is also found holding his peach of
immortality.
e) Lii-tung-pin g -}|pj §|[ is armed with his magic sword to
drive away the demons Chan-yao-kwai jjpf ^ j^ and he carries in
his hand his Yiln-chen :ji ^ (||) a kind of fly-whisk, in the
shape a horse's tail. This Taoist emblem is a taken of the power
to fly in the air and to walk on the clouds at will. (1)
f ) Ts'ao-kwoh-kiu T|f m J§ is said to hold in both hands his
Tun-yang-pan (or Sheu-pan ^ $() or ^j Hwuh a kind of tablet
which had to be held when one was admitted to an imperial
audience. In our figures 146, 151, he holds his usual symbol,
castanets, $g' ^ or ^@ jfc. (1) This p'ou-sah or Immortal had
free entry to audience with superior deities. Ts'ao-kwoh-kiu was
connected with the imperial family and had in fact access to the
Emperor's presence.
g) T'ieh-Jcwai-U H })} ^ is depicted with an iron leg and a
gourd. (A gourd is $j /§ Hu-Lu : and the crucible is 4*J- M.Tan ^u)
(1) Also called yak's tail J% !§. It is of Indian origin. It is used by
both Buddhist and Taoist priests. In Buddhism, it signifies obedience to
the commandment not to destroy the life of anything living. See, Encyclop.
Sinica p. 186,
38 IMMORTAL GODS, GENII
containing magic remedies. In our pictures he has also his
crucible for making his potions. His image is ordinarily used
as a sign for pharmacists in Chinese cities.
h) IIo-sien-kH jpj -|jjj jfc is shown holding in her hand a
bloom of the magic lotus or else with the peach which Lii-tung-
ping g ^ ^ gave her in the mountain gorge to help her to
find her way. Sometimes she is playing the Sheng 2£, a Chinese
musical instrument, and drinking wine. She is a free-and-easy
beauty and her protector Lii-tung-pin is the scholar of still freer
morals as may be seen in the attractive picture called by the
Chinese : — Lii-tung-pin hsi-mou-tan g ^ ^ |$ ^ f\ Lie-tung-pin
admires a peony. (1)
(1) See Part I. Plants and flowers. (Vol V p. 733; Figure 231)
Note: It may be of interest to give the names of the Eight in Fig. 140:
from right to left they are: Ho Sien Ku: T'ieh lew ai li (in yellok): Lan
Ts'ai-hwo: Ts'ao Ewoh-kni: Chang Kwo-lao (back to front): Han Siang-tsze
(in green); Han Chung-li: Lil Tung-pin.
HAN-CHUNG-LI 39
HAN CHUi\G-Ll -g| |f§ j||
There are different acccounts given of his origin and life.
1. His family name is Chung-Li $§ $$= : Han fj| indicates
that he lived under the dynasty of that name, the whole title
meaning, "Chung-U of the Han period".
His personal name is K'iien ;f|§ and his first name : Yun-
fang |!| Jf . He was born in the district of Hien-yang-hsien $ |I§
]§|, a sub-prefecture of the some-time capital Si-ngan-fu W ^c iff
in S hen-si ^ ]ffif. He became marshal of the empire, in the year
2496 (Chinese cycle).
On attaining old age, he retired into solitude on Mount
Yang-kioh #: ^ ll], 30 li N.E. of Yih-chleng-hien J| ^ jf$ in the
prefecture of P'ing-yang-fu ^p- $§ $f in Shan-si I_£j "gf. He possesses
the honorific title : "Imperial prince of the true active principle".
(1)
2. Chung-li-k'iien @^|^| was only a vice-marshal in the
service of the Uuke Chow-hiao J§) ^ ; he was defeated in a
battle and fled to Chung-nan Mountains $& ~$j jjj where he found
five heroes, the flower of the East who taught him the doctrine
of the Immortals.
At the opening of the T'ang dynasty M, Han-chung-li
taught this same science of immortality to Lii-tung-pin g ^|pj ^
and took the invidious title : "Sole independant under heaven. (2)
3. Hdn-Chung-li, also called K'iien lived in the T'ang Jf
dynasty. He has been wrongly confused with the Han marshal
Chung-Li-mei (g^). Han-chung-li is not a man's name but the
name of a district. (3)
(1) Cf. Lii-tsu-ts'iien-sliu g $§. §£ jg Passim. (Bk.I p. 1.18). Shi-wuh-
yun-hwui. f t I # Bk. 33 p. 2
(2) Cf. Shi-wulc-yuen-hwui | ftg f Bk. 33 p. 7.
(3) Cf. Ting-wei-tsa-luh |T H H H Bk. 3. p. 2
40 IMMORTAL GODS, GENII
4. This "immortal" must be the same as a Taoist adept, by
name, Chung-li-tze $§ )H ^f who was present at the celebrated
interview between Ch'cn-yao-ize ffi f=e ^ with T'wan $j|. (1)
5. He was a beggar who took the title, Master Chung-li
£i HI and who gave "Lao-ehi" ■%; j±- a pill of immortality. This
latter had barely swallowed the pill when he became mad, left
his wife and attained immortality. (2)
These two opinions «4», «5» and the works that authorise
them are mentioned in the Old Annals of the T'ang (3).
(1) Sung-shi-ch'en,T'wan-eJiwan Sfc & |5i $5 fi£.
(2) Cf. Wanglao-chi-ch'wan 5E % Sg %■
(3) Kiu-t'angshu ||S Bk. 8 p. 23.
Fig. 4 41
Han Tchong-li.
Han Chung-U.
LU-TUNG-PIN 41
LU-TLNG-PIN g }|j|| j|[
Lii-tung-pin seems like the preceding Immortal to have
once really existed notwithstanding the differences in the dates
assigned to him by different sources.
First Version: — Lii g is his family name, his other name
is either Tung-pin or Yen rgi. He came from Yung-loh-hsien jfc |j|
f£ in the prefecture of Ho-chung-fu fp[ pjq fft in Shen-si |$£ "gf ,
120 li to S.E, of the present sub-prefecture of Yung-tsi-hsien ^
IH M- His great grand-father Yen-ehi ^ ;£ was Eastern
supervisor of the river "Ho-tung" (p$ ]|r) under the T'ang Jf.
His grand father Wei •jfij was president of the Board of
Rites and his father Jang |f| was prefect of Hai-chow -/fj j'\\. It
was in the reign of T'ang-Teh-tsung Jf ^ ^ in the fourteenth
year of the Chen-yuan j=| j£ period (798 A. D.), on the fourteenth
day of the fourteenth month that Lii-tung-pin came into the
world; he grew to be five feet two inches in height: at twenty
years of age he had not yet married. It was at this period of his life
that he uudertook a voyage to Mount Lil JH [ll in the prefecture
of Kiu-kiang % yx in Kiang-si fx If- There he met the hero
"Fire-Dragon" who gave him a magic sword, thanks to which
he could at will hide in the skies: it was then that he took
the title : "Pure active". At 64 years of age, he passed his
examinations for the doctor's degree : that was in the listen Pong
^ 5j| period (869-847 A.D.) of the T'ang emperor I-isung.^^ ^
It was during a journey to the capital -^ -^ Chang-ngan
(Si-ngan-fou "gf ■$• ffi in Shen-si |$j "jftf that he chanced to meet
the Immortal Chung -li-kiuen H j|| || (Han-chun-li yj| $| g|).
Chung-li was in an inn and was engaged in heating a cup of
sorghum wine. Lii-tung-pin was as it were ravished in an
ecstasy, and dreamt that he was promoted to a high dignity and
blessed with all the favours of fortune. This happy state lasted,
so he thought, some fifty years: suddenly a grave crime brought
42 IMMORTAL GODS, GENII
about his own exile and the extirpation of his family. Thus, all
alone in the world, he was sighing- bitterly when he awoke with
a start. It had been but a little time since his fell asleep, so that
Han-chung-li's wine was not yeh fully heated (1) : hence the
literary allusion to the "dream of the sorghum wine." Thus won
over from the ambition for human dignities, he followed Han-
chung-li to Hoh-ling (Mountain Peak) |§ fj at Chung-nan jfe jft
there he was initiated into the divine mysteries and became
Immortal.
The Sung Emperor Hwui-tsung 1115 bestowed on him the
title of hero of Wonderful Wisdom. Afterwards he was
proclaimed: "Imperial Prince, certain protector" (2)
Second Version: — A fable relates that Lu-tung-pin is
none other than the ancient king Hwang-tan ifl ]|L who was said
to have reigned 250 years after the primal chaos and to have
been reincarnated in the reign of the T'ang emperor T'ai-tsung
)M ~3k tN in the twentieth year of the Chen-kwan period (j=| |f|)
646 A.D. on the fourteenth day of the fourth moon. His father
was Jang §|| and his mother one Wang 3£ : he was eight feet
two inches in height: he wore mustaches and side-whiskers and
was slightly pock-marked.
At the age of twenty, he married a young girl named
Liu §?lj, daughter of a Nieh-t'ai ^ jf, high court judge of
criminal eases. He failed three times in the doctorate examination :
at last in the second year of the T'ien-shou ^ |g period of the
(1) Fig. 13 9 above would seem to allude to this. The two figures
beneath the tree are Lu-tung-pin and Han Cliung-li. The other two are
Han-sieng-tsze and Tieh Icwai-li. These immortals are engaged on the
task of necking the elixir $fc # While doing so, they drink wine f[j p
and may let a thousand years pass unnoticed. There is the fr\. )f or
external sublimation and the ft )f or the internal sublimation which here
is helped by the wine cup.
(2) Cf. Lu-tsu-ts'uen-shu-pen-chwan. g ffl. Q # # {# Whole of Bk.
I P, 1,15
Fig. 142
Liu Tong-pin, sur le gnao de Koei-sing
Li'i Tung-pin on Kwei-sing's kraken.
LU-TUNG-PIN 43
T'ang Empress ^ fa Wo-hou (691 A.D.), his father ordered
him to present himself again for examination. He was then 46
years of age.
While passing through the capital city Ch'ang-ngan -J| $£,
he met Chung-li-k'iien H $j| ;|f§ in an inn : he took this latter as
master and taking leave of the world, followed him to Mt. Hoh-
Ung l| HI at Chung-nan $§. ~$. Chung li gave him a new name
Yen rgi with the fore-name Tung-pin -}[pj 3t[. (1)
3rd Version: — Lii-tung-pin was born in the district of
P'u-fan-hsien ^ $t M- which then was included in Ho-nan jpj ^.
It is now in Shan-si (Jj |f to the S.E. of Yung-tsi-hsien tJ< $f
J$| in the prefecture of P'u-chow (2) fjf jlfl Jft.
4th. Version, Lii-tung-pin was born in the twelfth year
of the Chen-yuan j^ x; period of the T'ang Emperor Teh-Tsung
M W> ^ 796 A.D. His father became prefect of Hai-chow #| )]]
aud so Lii-tung-pin established himself there. After taking his
doctor's degree, he became sub-prefect of Teh-hwa-hsien ^ f-fcjlf
in the prefecture of Kiu-kiang ji fx in Kiang-si ?X W- During
a voyage towards Mount Lii ft lli in the same prefecture, he
met Chung-li "the True Active Principle" and by him was
initiated in the secrets of immortality. (3)
In all these references and others which could easily
be cited, there is visible a historical foundation, almost always
the same : and the fanciful additions made by legend to the life
of this doctor of the T'ang dynasty do not change it in its
essence. He was just a scholar, a simple mortal who enjoyed
no preternatural privileges. (4)
(1) Cf. Shen-sien-t'ung-kien jjjtjj f|I| jj§ |g Bk. 14 Ch. 3 p.l,
(2) Lii-tsu-ts'uen-shu, as above, p. 19.
(3) Id. Bk. l.p.19
(4) Ch'en-t'uan-chwang [>£ }$ %
(5) Worshipped by the barbers as Lii-Tsu g H
44 IMMORTAL GODS, GENII
CHANG-KWO LAO §J| ^ ^
Chang-kwo-lao lived as a solitary on Mount Chung-tiao 41
#£ |Xl in P'ing-yang-fu 2p (^ j^, a prefecture of Shan-si Mj ff :
he was to be seen constantly travelling between Fen-chow ffr j\\
and T sin-chow ^ j\\. He declared he was some centuries old.
In vain did two of the T'ang Emperors, T'ai-tsung -j^^ (622-650
A.D.) and Kao-tsung f^ ^ (650-684) invite him to court: he
refused emphatically all dignities. In the reign of the usurper
Empress Wu Hon (684-705), he at last agreed to leave his
retreat but seemed to be struck dead at the door of "The Jealous
Woman" temple: his body decomposed forthwith and became
the spoil of worms. But shortly, to the amazement of all men,
he was to be seen on Mount Heng-chow fa j'\] in P'ing-yang-fu
^ IH Jft- On his journeys he used to ride a white ass : but he
had the happy knack of folding up the ass like a sheet of paper
and laying it aside in a serviette between journeys : the serviette
could be kept in a travelling bag and the ass could be prepared
for use by the spraying of a little water from his master's
mouth. He claimed to have been, in an earlier existence, grand
vizier of the Emperor Yao (2357 B.C. !).
In the 23rd year of K'ai-yuan §f] % period (735 A.D.) of
the T'ang Emperor Hilen-tsung j§* 3£ ^, he was commissioned
to go to Loh-yang $g. $§ and was elected Grand Officer of the
Academy with the honorific: "Most perspicacious Master."
This was the moment when the famous "Tao-shi" Yeh-fa-
shan |j| ji£ H was, thanks to his magic, in high favour at Court.
The Emperor asked him: '-"Who is this Chang-kwo?" "I know,
replied the magician, but if I tell Your Majesty, I shall fall
dead at your feet — 1 do not dare to speak. But, if Your
Majesty deigns to give me an assurance that Your Majesty will
go bare-foot and uncovered to make petition to Chang-kwo-lao, he
will instantly bring me back to life." Hilen tsung made him
the promise demanded, and Fah-shan spoke : "Kwo-lao is a preter-
Fie. 143
Tchang-kouo-lao.
Chang Kwo-lao.
CHANG-KWO-LAO 45
natural white bat that has issued from the primitive chaos".
Scarcely were the words spoken when he fell dead. So
Hilen-tsung went bare-foot and bare-head to suppplicate Chang-
kwo-lao and ask him for pardon for his indiscretion. Chang-
kwo-lao sprinkled Fah-shan's face with water and revived him.
Shortly after, Chang-kwo-lao fell sick and returned to Mount
Heng-chow fg ji]. He died there in the beginning of the T'ien-
pao period (742-746) of the same reign. Sometime after his burial,
his disciples opened his grave but found it empty. (1)
(1) Cf. T'ai-pHng-hwang-M $z 2p Jg |£ Bk. 30 p.l.
Kiu-t'ang-shu tt /if if Bk.8 p. 23.
Ming-yih-t'ung-chi tift — $£ fc Bk.20 p.l.Bk.19. p. 18.
Mayer's Chinese Reader's Manual, N° 20.
46 IMMORTAL GODS, GENII
LAN-TS'Al-HWO jig ££ %U
The origin of this hermaphrodite is unknown. His fore-
name was Yang-su ^j| -^ and he lived towards the end of the
T'ang Jjjf. Here is his style : ragged clothes, a blue cloak, a belt
made of black wood three inches wide, one foot bare, the other in
a boot, wearing quilted clothes in summer, in winter he would
sleep in the snow and his breath went up burning hot like steam
from a boiling cauldron. A strolling singer, begging his living in
the streets, he held in his hand a tablet (or a wand) three feet
long: people at first sight took him for a fool which he was not:
as he walked, his one boot beat the measure of his song :
Ta-ta-ho!
Lan-ts'ai-lnoo,
May one on earth his equal find!
Youth is a plant that tastes a spring,
The years like weaver's shuttles fly,
The generations pass nor come again,
Yet ever men are born more and more.
If he were given cash, he threaded them on a string and
dragged them after him or strewed them in the road without
bothering more about them. His constant refrain was ;
Who will dare say that man cannot be pregnant?
So! I have been so these ten months!
In an inn of Feng-yang-fu ^ p§ ffi (^) in Anhwei he
got drunk and disappeared in a cloud after first flinging to earth
his boot, his cloak, his belt and his tablet. (1)
(t) Cf. Snh-slien-sien-chwan $| jjjijj f|I| ff (T'ai-ping-kwang-ki) Bk.22 p. 6.
Suh-wen-hsien-t'ung-lao M 3t jgf M sg Bk. 242 p. 14
Shen-sien-t'ung-Jcicn jjft {|I| M gg Bk. 18 Cp. 6. p. 8
Fiff. 1 44
Lan Ts'ai-houo
Lan Ts'ai-hico.
LAN-TS'AI-HWO 47
In Chinese comedies, Lan-ts'ai-hwo is dressed as a female
but speaks with a man's voice or vice versa. It is easy to
understand that this hermaphrodite is the occasion for unpleasant
ribaldry. (1)
(1) Lan Ts'ai-hwo Jg ££ 5fp
The Taoist books give two different accounts of this legendary
personage:
1. According to the Kin-Jcai sin teng ^ J| >£• $=[ Kiien I p. 3. Plate
(T'u HI) Lan Ts'ai hwo is none other than the Taoist adept Ch'en Ts'i tee $
-fc- -f- (also called Ch'en Fuh-hiu |$| fg f /fc ) who was living in the regnal
period Cheng Yuen 0_ y£ (785-8 05 A.D.) of the T'ang Emperor Teh-Tsung
J^ l* ^; about that time he was summoned to Court. He went back to
his hermitage at Pao-cheng ^ J$ to finish his days.
2, The Annals of the Sub-prefecture of Wu-chih-hsien ^ |&t |g in the
prefecture of Hwai-Mng (g Ig ffi in Honan, record that 2 3 ?t north of
Wu-chih-hsien the tomb of the Immortal (female) Lan Ts'ai-hwo is still
shown in the village of Lan-fung-ts'un ^ $\ 1$. (see Wu-chih-hsien jj^ |5£
If Tfe Kiien XIX p. 2 9.)
This hermaphrodite is sometimes depicted as male, sometimes as
female.
The characteristic symbol fairly commonly used is the pair of
clappers (castanets) held between the fingers to play a primitive accom-
paniment to the singing (Cf. Kiai-tsze-yuan hwa-ch'wan, as above, p. 14.)
48 IMMORTAL GODS, GENII
HAN-SIANG-TZE ||£ $f| ^
Han-siang-tze whose fore-name is Ts'ing-fu fjij 5^, was the
nephew of the celebrated Han-yii |f£ ;§£, also called Han t'ui-chi
$f. il ;£> of the district Nan-yang-hsien ]fo % J|& in Honan (Hi),
a famous scholar and high officer under the T'ang Emperor
Hsien Tsung J* |g ^ (806-821 A.D.). Han-siang-tze was as a
child confided to the care of his uncle for the study of literature
and preparation for the public examinations. One day he said
to Han-yii, "My object in my studies is different from yours".
''What then do you learn?" I learn to make excellent wine
without any previous matter existing and to call flowers into
existence on the instant." "Let me see." So Siang-ize put some
earth in a flower-pot and forthwith there came forth a bouquet
of perfect peonies of gleaming red: on the petals of these
flowers, written in gold, were two verses:
Clouds shroud Ts'in Peak (fif %), where now is my abode?
Snow is piled on Lan-Kivan (Jj[ gg ) and my horse will not push on
These two mountains are in Shen-si $fe |f in the district
of Lan-t'ien-hsien j* EB Jff[. "What", asked Han-yu", is the
meaning of these verses?" — "You will know in good time."
Han-yii was sent in disgrace into the prefecture of Ch'ao-
chow-fu $Jj ')]] Jft, in Kwang-tung Jl ifc. When he had arrived
at the foot of Lan-kwan Jg |pj, snow fell so heavily that he could
go no further. Then Siang-tzc appeared to him, swept away
the snow and opened a road for him. Thus Han-yii came to
understand the two lines and added eight others himself in
explanation.
When Siang-tze parted from his uncle he sent him the
following verses; "Many, indeed, are the men of name who have
Fig. 145
Han Siang-tse.
Ban Siang-tze.
HAN-SIANG-TZE 49
served their land, but who midst them is your master in letters?
You have won the peak of dignities — and now art buried in a
place of damp and fog."
And Han-yil on his part bade the nephew farewell in
verse : "How many here below are drunk for love of honours
and of gain ! Thou bidest on the straight path, alone and
watchful : a day shall come when heavenwards soaring, thou shalt
cleave thyself a passage gleaming midst the azure clouds."
Han-yil was saddened by the thoughts of exile in a damp
climate and brooded over the thought that he must die without
seeing home and family again. But Siang-tze consoled him and
gave him a drug assuring him that a grain would enable him to
endure the miseries of that damp. "Not only shall you come
back in perfect health to your home, but you shall be restored
to your former dignity". And so it befell. (1)
According to another account, Han-siang-tze ff; ||| ^f- was
the grand-nephew of Han-yil |f; ^ : he fled from school and his
whereabouts were for a long while unknown. If we may trust
the Ming-yih-t'ung-chi J£j — f£ ±, there is still to be seen in
Shen-si J$£ ff a grotto called "The Western Cave of Siang-tze ;"
in it the little truant is said to have hid. His uncle's birthday
saw him back at home for the celebrations, and the uncle in
just anger was about to beat him when the youngster said; (2)
"Don't be annoyed: just give me a little branch and I will make
flowers blossom on it forthwith."
Another legend, recorded in the Kiai-tsze-yuen-wah-chwan
I ^ 1 | | relates that Han-siang-tze after proclaiming
himself disciple of Lil-tung-pin g -j|^ ^, fell from a peach-tree
and was killed. After his body underwent a metamorphosis, he
(1) Cf. Suh-wen-hsien-i'ung-Tcao $f % {$ M :# Bk.242 p. 10.
(2) Cf. Suh-sien-cMvan $f f(I| % Yuen-lien-leihan.
50 IMMORTAL GODS, GENII
Sought out his uncle Han-yii and boasted of his power to create
an exquisite wine or to produce flowers instantly. And no sooner
said than done: before his uncle's eyes a cup was filled with a
fine wine and a bouquet of water-lilies burst into view. (1)
Now here is the verdict of the scholar Hu-ying-lin j^j fl|
$| on these proofs of praeternatural power attributed to Han-
siang-tze. The authority cited is the poetry composed by Han-
siang's uncle, Han-yii when they were together at the foot of
the Lan-kwan J* || Mountain. Hu-ying-Un finds those verses
to be sheer inventions of two works, Yiu-yang-tsa-tsu |§ % $| £R
and Ts'ing-so-kao-i 7^ J^ "jff[ f}| : and these inventions came to be
taken as historical truth. Since the inscriptions were in existence
before Han's banishment to Kwang-tung Jf jfc he cannot then
have written them. Hu cites in support the T'ang-tsai-siang-shi-
sih-piao J# ^ $ ■$ H %.
This book describes Siang-tze as the son of Lao-ck'eng %
;$, nephew of Han-yii and as having been admitted to the
degree of Doctor 823 A.D. in the reign of the T'ang Emperor
Muh-Tsung $ ^ 9^ and later on incorporated in the Ministry
of Rites. No allusion is made to magical powers. The occasion
for this legend seems to have been a poem which Han-yii
addressed once to a nephew of his who lived in Siu-chow-fu %fc
')]] }{•[. Here are the words: "Who knocks upon my door?
Ah, 'tis my relative, he that boasts of magic power and of
probing heaven's works". This person was then his nephew,
not his nephew's son and his power was mentioned merely as
that of a diviner, a caster of horoscopes — and so, the poet adds,
(1) Opus cit. in text Bk. 4 p.8
HAN-SIANG-TZE 51
"I venture not to enhance your gifts — I have but one desire,
to see you a loyal officer." There is not question here of the
grand-nephew on the journey to Kwang-tuvg. So Han-yil does
not testify to any magic power of Han-siang-tze (1).
(1) Cf. Eiu-t'ang-shu f| $f ^ Bk. 8. p. 23
The Annals of the prefecture of Hwai-Mng-fu in Honan <g| |g #f :£-;
Kiien IV,p. 32, state that Han Siang-tze's grave is 5 li east of Mung-hsien
]£ % (formerly Eo-yang-hsien), in Ho-nan.
Most pictures of this personage depict a figure with certain feminine
traits and with hair tied in a knot such as young girls wear. The type in
most use is that from the Kiai-tze-yuen hwa ch'wan ^"r -^ |U IE ft? of the
painter Li lih-wung 2^ 4£ # about the year 167 9. Sz-tsih [/C] ^ p. 8.
In his account, the author explains the different symbols or "attri-
butes" by which this immortal may be recognized..
He is represented.
a) With a basket of peaches, because he fell from a peach-tree and
was killed.
b) With a basket of flowers, because after coming back to life, he
caused flowers to spring up suddenly in order to give his uncle proof of
his preternatural powers.
c) With a pear-tree beside him in the picture.
02 IMMORTAL GODS, GENII
TS«AO-Ii\VOII-KllJ as
The Empress Ts'ao ^ Jl fe, wife of the Sung Emperor
Jen-tsung % f- ^ (1023-1064 A.D.) had two younger brothers.
The elder of these, King-hiu ^ jfo remained aloof from affairs of
state, the younger King-chih jp; ;fjt was notorious for disorderly
conduct. Several times had the Emperor ineffectually taken
him sharply to task: he pursued his course and even went as far
as homicide. The Imperial Censor was Pao-wen-cheng Q -*£ IE
(£l tzS) known among the people as Pao-lao-ye & % ffi, a native
of the district Hoh-fei-hsien £ Jj£ jggi in Lu-chow-fu Jj| f\] #f , in
the Province Ngan-hwei -$• $fr, haled him before his court and
condemned him. The elder brother, smarting under this disgrace,
hid himself in the mountain, made himself a head-covering and
clothes from the wild-plants and resolved to live the life of a
perfect hermit.
One day, Han-chung-U f|| |§ m and Lii-tung-pin g ||sj ^fi
visited him in his solitude and asked him, "What are you doing
here?" "I am studying the Way?" "What way? Where is the
way?" — The hermit merely pointed to heaven. His visitors
urged, "Where is this heaven?" — The hermit moved his hand to
his heart. His visitors smiled and rejoined, "The heart is heaven*
and heaven is the Way; you have seized the truth." So then
and there, they imparted to him a prescription for perfection
and for attaining foremost place amongst the Heroes. By dint
of intense application, he attained the happy state within a
few days. (1)
Another work intitled, Lung-Pu (shen-twan) kun-ngan f|
EH (f^ Wi) & Hi Bk. 7 p. 1 gives more circumstantial yet more
legendary details about this pair of brothers.
There was a graduate, one Yuen-wen-chcng ^ t£ J£ of
Ch'ao-yang-hsien $] % % (Ch'ao-chow fit -]$) jl'H jft i" Kwang-tung
(1) Shen-sien-t'ung-kien j$ f|l| M Ug Bk. 18 ch.9 p. 8.
Fig. 146
Ts'ao Kouo-kieou.
Ts'ao Kwoh-kiu.
TS'AO-KWOH-KIU 53
Jf ^). He was on his way to the examinations in the capital
and he had with him his wife whose maiden name was Chang ijjf .
The younger brother of the Empress caught sight of the woman
and was fascinated by her beauty , an invitation to the palace
for husband and wife followed: the husband was strangled and
the prince endeavoured to force the woman to his will. She
refused determinedly and at last he had her shut up in a
deep inaccessible dungeon. But the graduate's soul appeared to
the Imperial Censor Pao-lao-ye ill^jffi and demanded vengeance
for this foui crime. The elder brother King-hiu Jp; f;fc seeing
that the impartial Censor had taken up the case and knowing
of his brother's guilt, advised him to do away with the woman
and get rid of all sources of incrimination and so prevent further
prosecution. The young rake Jp; ^f had the woman flung into
a deep well but the star T'ai-peh-kin-sing -fr £j ^ j| in the
figure of an old man drew her out. As she was escaping, she
met the cortege of a mandarin on the road: thinking it to be
that of Pao-lao-ye, she advanced and presented her accusation-
The mandarin however proved to be no other than Ts'ao-Jcing-hiu
the murderer's elder brother; he did not venture to refuse the
accusation but on the pretext that the woman had been guilty
of grave disrespect in not standing aside for his cortege to pass'
he had her beaten with iron-tipped whips and left her for dead
in an adjacent lane-way. Again she revives and this time she
succeeds in reaching Pao-lao-ye. The Censor gets her to draw
up a formal accusation. He has Ts'ao-kinghiu arrested imme-
diately, puts him into the pillory, and loads him with chains.
On top of this, he writes an invitation to Ts'ao-king-cliih: the
latter comes to find himself confronted with the woman. Pao-
lao-ye has him thrown into a dungeon and turns a deaf ear to
the entreaties of Emperor and Empress : within a few days>
the young murderer's head falls beneath the executioner's sword-
In order to extricate Ts'ao -king-hiu, the Sung Emperor Jen-tsung
^M fH ^ then proclaims a sort of jubilee all over the empire by
which all those in prison are pardoned. On receipt of the edict,
5 | IMMORTAL GODS, GENII
Pao-lao-yt sets Ts'ao-king-hiu free. This latter finding himself
as it were risen from death devotes himself to the practice of
perfection, becomes a hermit and profiting by lessons from a
Hero, becomes one of the Eight Immortals.
N.B. Pao-lao-ye fl ^ |f? is honoured in many temples as
a god of the nether world, the Lord Justice of the other world.
This function he owes in great part to the above story.
The Su-chow Annals (1) written in the reign of K'ang-Ki
(1662-1723) add that in the reign of the Sung Emperor Cheh-
Tsung % g-^. in the year 1097 A.D., Ts'ao-kwoh-kiu ~§ i gj %
came to dwell in the temple Yuh-M-kwan 31 jt H, 50 Iis S-E-
of the sub-prefecture Siao-hsicn ^ $$.
Historical critique:
The historian Hu-ying-Un tf] flg f| comments very much
to the point. The Sung Annals, says he, make mention of
brothers of the Empress Ts'ao ^lj -Jz fe, wife of the Emperor
Jen-tsung. The elder's name was Ts'ao-fu "|!f f^ and the younger
was Ts'do-yih "f| fft. Their father was Ts'ao-pin t|& $£, a high
dignitary at the court of the Sung Emperors T'ai-tsu (^ ^c fft)
and T'aUsnng (% ± ^) 960-998 A.D.
Ts'ao-fu was prefect of Yung-chow |j| >)\\ and received the
posthumous title Kung-heu ^ -§|. Ts'ai-yih was mandarin under
the Sung Emperor Jen-tsung and died at the age of 72 ; he was
canonized as Yih-wang iff 3E- The Annals make no mention of
his becoming an Immortal: and yet, among those related to the
Imperial house we find no other personages bearing this name
"Hf. Hence we have to deal with pure legends for which there
is no Historical foundation.
The work Tao-shan-ts'ing-hwa ^M lif M ffj speaks of one
Ngan-shu ^ ~$fc, so famous for his learning (under the Sung
Emperor Chen-tsung ^ ^ ^ 908-1023 A.D.) that he was
(1) Kiang-nan t'ung-clii Sii-chow hsien-chi ^f 1^^ #1 fill ^ Bk.
58 p. 26
TS'AO-KWOH-KIU 55
regarded as a reincarnation of the Immortal Ts'ao-pah-Peh "H A
"gf : but even if we suppose that this latter worthy ever existed,
he is not connected with the Imperial family.
Hence Hu-yin-lin is well justified in concluding that the
whole story of Ts'ao-kwoh-kiu H gj J§ is purely legendary
omance. (1)
(1) Cf, Sung-shi %Z $1 Bk. 258 p. 1: Bk. 242 p. 10: 264 p. 8.
Hai-yii-ts'ung-J:ao |$ ffc || ;# B. 34 p. 24,25.
56 IMMORTAL CODS, GENII
IIO-SIEN-KU <5f 'flJj ^
So-sien-ku ^pj -flXf jt,!f was the daughter of one Ho-t'ai ffi ^
from the sub-prefecture of Tseng-ch'eng-hsien if $c #$, in
Kwang-tung ^ 4(. She lived in the time of the Empress Wu-heu
jfc fe, the usurper during- the Tang dynasty (684-705 A.D.).
She (diose the mountain Yun-mu-ling, ft -fij: ${ 20 li E. of the
Tseng-cWeng sub-prefecture for her ahode. This mountain yields
a stone called "Mother of Cloud Stone:" Yun-mu-shih ft -0J: fi .
In a dream, a spirit hade her pound this stone up and eat it:
thus she would attain agility and immortality. She was then 14
or If) years old. She obeyed and in addition promised never to
marry. Henceforth she was to be seen flying from one peak
to another. Every day she brought her mother fruit from the
mountain. She herself soon felt no longer any need to eat and
her style of speech became as singular as her behaviour. She
was invited by the Empress Wu-heu f^ fe to come to court but
when half-way on the journey, she suddenly disappeared and
became an Immortal. It was then the King-lu7ig jp; f| period
of the reign of Chung-tsung |f 41 ^ (707-710 A.D.). (1)
According to another view, recorded in Liu-kung-fu-shi-hwa
$\ Jf 3C fffnS her birthplace was Ling-ling ^ §|? in the prefecture
of Yung-chow-fu tJ< )'\] fft in Hunan $fj jff. She led a vagabond
existence on the street and high-roads. On her head she had only
six hairs. One day she ventured into the mountains to get some
tea : there she lost her way but there came to her help a stranger
(supposed to be Liu-tung-pin g flsj ^). He gave her a peach
to eat and showed her the way out of the wild gorges into
which she had strayed. As soon as she tasted the fruit, she
was possessed of the gift of foretelling the good or bad fortune
of other people and soon also received the gift of Immortality.
(1) Cf. Ming-yih-t'ung-clii Dlj — |ft *£ Bk. 79, p. 7: Bk, 65 p. 32
Suh-wen-hsicn-t'ung-kao $f % gf M jg Bk. 242 p. 4.
Ho Sien-kou.
The Fairy Lady Ho.
ho-siEN-ktf 57
This is all dated about the year 710 A.D. under the reign of
Chung-Tsung.
If however we look into the Tseng-teh-cheng-tuh-sing-tsah-
chi -fl" jg gi $| || $f£ ±, we find that she flourished in the
Sung period, i. e. three centuries later, under Jen-tmng ^ £ ^
(1023-1064 A.D.).
Here two, we may conclude that there is nothing of certain
historic fact. Ho-sien-~ku is a heroine of romance or a taoist myth
of the fairy kind. Even if we suppose her to have existed, we
cannot accept as facts the deeds attributed to her.
Other details and texts are preserved in the Hai-yil-ts'ung
kao p£ ^ ^ ^, Bk 34.
58 IMMORTAL GODS, GENII
T'IEH-K\VA1-M jf| UJ ^
This Immortal's family name was Li ^ and his surname
K'ung-muh :JL @- Ri-wan-mu. ]§3i# cured him of an ulcer on the
leg, taught him the art of becoming an Immortal :he was canonized
as 'Ruler of the Chinese East." His lady-patron made him a
present of an iron crutch and commissioned him to find out
Chung-li-h'tien H ||£ ^fg (Han-chung-li $| il $|) in the capital
and teach him the science of immortality. (1)
Pictures of T'ieh-kwai-li are often to be found as the sign
of a druggist's shop, because he carried a gourd containing magic
pills: he is remembered as a kind healer.
The book Shen-sien-tung-kien jjiljj flj jj| gj£ Bk.5, Chap. 1.
p. 3. identifies T'ieh-kwai-li with Li-ning-yang ^ $£ % who was
honoured by Lao-tze with an apparition and instructed by him in
the doctrine of perfection. Shortly after this favour, his soul
left his bodv for a journey to the mountain Hwa-shan |j| [i|.
Before his departure, he gave instructions to his disciple Lang-
ling f$ >fr that if after seven days his soul had not come back,
the body was to be cremated. Six days had barely elapsed
when the disciple got news of the illness of his mother; anxious
to start off to visit her, he burned LA-ning -gang's body prema-
turely with the result that the soul came back in due time but
only to find the ashes of its abode. Nearby in a forest a hapless
wretch had died of hunger: Li-ning- gang's wandering soul found
the untenanted body, entered by the temples and took possession.
To his amazement, he found himself possessed of a black face,
a pointed head, woolly matted beard and hair, huge eyes and a
crippled leg. At first sight of this dreadful exterior he wanted
to rid himself of this coating into which he had slipped inadver-
tently. Lao-tze begged him not to do so and gave him a golden
(1) Cf. T'ung-lao-ts'uen-shu jfi ^ ^ # (T uen-lung)Wai-kiien p. 18.
Fig. 148
T'ie-koai Li.
T'ieh-kwai Li.
T'lEH-KWAI-LI 59
circlet for his hair and an iron crutch to help his walking. On
putting his hand to his eyes, Li found his eyes as large as rings;
hence he came to be called "Hollow-Eyed Li", Li-k'ung-muh ^
^L @- Popularly he was called: T'ieh-kwai-li.
Another legend is to be found in the "Suh-wen-hsien-i'ung-
too m £ ft ft M Bk. 241 p. 47.
Li-t'ieh-kwai ^ ^ ^ lived it the time of the Sui dynasty
(5^ (590-618 A.D.) He was born at Hiah ftfc in Tung-hu-hien }ff
$JJ J$£ in the sub-prefecture I-ch'ang-fu j£ || ffi in Hu-peh $J|
4b- His special name was Hung-shui ^t 7k. and his "milk"
name was Kwai-rh ^ ft ; and he had still another name, T'ieh-
kwai HJ }jf). He led a hapless existence, roaming through the
towns, begging a living. In the end, he was seen digging out a
cave for himself with his iron crutch : he was changed into a
dragon and flew up to the skies.
Hu-ying-lin ^ Jjg j$|, the critic of the Immortals, treats
all this as so much fiction : "no trace of this fabulous personage
is to be found either in the Histories or in any other serious
work." Cf. Hai-yii-ts'ung-kao [£% |& H ^ loc. cit.
60 IMMORTAL GODS, GENII
LI Ol THE EIGHT HUNDREDS ^ A W
Li-pah-peh ^ A If (Li of the Eight Hundreds) supposed
to have flourished at the end of the Hia J[ (c.1800 B.C.) or the
beginning of the Chow ffl (1122 B.C.) and reputed to have
lived 800 years. If he started to move, he covered 800 U at one
go, hence the name "Eight Hundred." He lived at times
secluded in the mountains, at times in the towns. He devoted
himself to the study of alchemy on the mountain llwa-lin-shan
l| # lli. 10 li N.E. of the town of Shui-chow-fu Iffi j'\] /ft in
Kiang-si £q W- In the reign of the Chow Emperor Muh 1$%
(1001 to 946 B.C.) he dwelt on the mountain ^ ^ lli Kin-t'ang-
shan by the banks of the torrent ^ ^ Kin-t'ang in the prefecture
Ch'eng-tu $ % in Sz-chhvan 0 )\\.
He learned that T'ang-hung-fang $ Q |$ prefect of Han-
chung-fu ^ 41 ffl in tne reign of Wang Mang 3£ 3j^ the Usurper
(0,^ sir 9-23 A.D.) was looking for an experienced master: so
he betook himself with all speed to Shen-si ^ || to offer his
services. Shortly after his arrival, his whole body was afflicted
with such an ulcer that no one ventured to come near him. "My
malady", said he to Kung-fang, "can be cured only if some one
licks this ulcer." So Kung-fang got three servants to do the
repulsive service. But Li declared : "Servants won't do : it must
be done by a wise man". So Kung-fang himself complied but
Li now demanded that the prefect's wife must do the same as
her husband. Kung-fang ordered his wife : but when she had
obeyed, the cure did not come. Thereupon Li of the Eight
Hundreds demanded three hundred thousand quarts of excellent
wine in which he would bathe. The devoted Kung-fang satisfied
his request and this time, Li was cured: he came forth from
the bath hale and hearty without a trace of his previous
affliction.
"Know, "said Li to Kung-fang," that I am an Immortal :
I knew that you were in want of a master and I came to put
Fig. 149
Fig. 450
Liu-tong-pin. Han-tchong-li. Ho-sien-kou. Tchang-ko-lao.
Lu Tung-pin. Han Chung-li. The Fairy Goddess Ho. Chang-kwo-lao.
LI-PAH-PEH 61
you to the test — to see if you were worth teaching. Now, I
shall teach you the recipe for Immortality."
Then he ordered Kung-fang, his wife and the three
sarvents, to take a bath in the wine into which he had plunged:
all of them in turn came forth glistening with freshness and
youth. Then he presented Kung-fang with a book of magic
(tan-king ft $g) with which he could compound the draught of
immortality. On Yiln-i'ai Mount H ^ (JL| at Ts'ang-ki-hsien Jf
M M- in the prefecture of Pao-ning-fu j% ^ Jft in tiz-clVwan py
J||, this latter drank the drug and found Immortality. (1)
In these fairy tales there is patent absurdity and contra-
diction. Li was already 800 years old under the Chow f^
Emperor Muh-wang f| £, c. 1000 B.C.; he was still only 800
years old in 8 A.D. when under the Western Han "® $| he
took service with Kung-fang: and in the 10th century A.D.
under the Sung Emperor T'ai-tsung 7^ ic ^ he was still the
same — in the Sung Annals 5fc i£ we find that a certain high
official Clven-isung-sin ^ $£ ^@ from Yimg-ch'eng-hsieu jfc $c M
in the prefecture of Kwei-teh-fu §| ?§ )ft (Honan) became his
disciple but was soon disillusioned.
— History is not written in such contradictory variants:
— Li-Rh ^ 5 (See life of Tao-tze)
— Chang-tao-ling ^ ^f H (See his life; article IX)
Yung ch'eng. %$. $
This personage claimed to have been at one time the
Master of Hwang-ti fifii and a high dignitary in that monarch's
court. The Suh-wen-hsien-Pung-kao ^ # J| M % adds a typical
detail viz. that about 1010 B.C. in the reign of the Chow
Emepror Muh % he came back to this world. He had the useful
gifts of renewing youth, of changing to black the white heads
(1) Shen-sien-chwan jjifftllfll {Tai-ping-lwang-M Bk. 7. p. 6) Ming-yih-
t'ung-shi BJJ — $ ■& Bk. 34 p. 39, 22.
62 IMMORTAL GODS, GENII
of elders and of making their missing teeth grow again. Later
on, he became Lao-tze's master.
Tung chniig slm H # #
Born at Kwang-ch'wan ^ )\\, 30 li E. of Tsao-kiang-hsien
l&'x&M in Chihli ft |i (M 4b)- From the Ch'un-ts'iu ^ $fc we
learn that while still a youth he was a mandarin: he was a sage
of the time of King-Pi f; $? (156-140 B.C.)
His practice was to probe the laws of nature by
examining any extraordinary or calamitous events that occurred.
Yeu-kittu-p'iiig Jg M ¥
His other name was Tsun i§|. He was born at Lin-k'iiing
$$, J5 m the present prefecture of K'iung-chow Jft >)]] in Sz-ch'wan
ffl Jl|. According to the Yih-king ^ %& he used to practise as
a professional fortune-teller on the streets of Ch'eng-tu jfc ^1$>
the provincial capital, and on earning a hundred cents, he
would return home. During his youth he studied under the
master Yang-yung j§j jjjji, a hermit who dwelt on the south of the
Min Mountain |1^ in Sz-ch'wan, in the Yuen-ting period ?t }$\
(116-110 B.C.) of the Han Emperor's reign, Wu Ti j£ ifr.
Fail Chaug Sheu M -^ H
No document known to me.
Ko yuiig-kwei J| tJ< 5ft;
The Wan-sing-t'ung-pu H #li M Iff assures us that he
was also known as Koh-sien-wung ^ f|lj f| and that he lived
under the Tsin ^ (255 to 206 B.C.).
The Ming-yih-tung-shi B£) — |£ j±- tells us that a mountain
Ko-yung-kwei-shan || ^ Ij| |Jj in the prefecture Ch'eng-tu }fc 3$>
4o /( N. of P'ang-hsien $£ J|£ got its name as memorial of the
Fig. 152
Lan-ts'ai-houo. Tsao-kouo-kieou.
Lan Ts'ai-hwo. Tsao Kwoh-kiu.
Tie-koai-li. Han-siang-tse.
Tieh Kwai-li. Han Siang-tze.
KO-YUNG-KWEI 63
gift of Immortality given to Ko-yung-kwei while he lived on
the mountain.
Reference Books:
Wan-sing-t'ung-pu U #£ 3§ H Bk. 117 p. 1 : Bk. 2 p. 20
Bk. 67 p. 1.
Suh-wen-hsien-t'ung-kao g[ # jgg j§ % Bk. 241 p. 9.
lleu-han-shu # $| # (£fe T below 82) p. 7.
Ts'ien-han-shu ift g| * Bk. 56 p. 1 : Bk. 72 p. 1.
Shang-yiu-luh ft ^ $| Bk. 10 p. 22.
General Conclusion.
1. The legend of the "Eight Immortals" does not go
farther back than the Yuan dynasty, or at very most it may
come from the end of the Southern Sung, that is, the last half
of the 13th century A.D.
2. Of the "Eight", only three are genuinely historical
personages : viz. Han-chung-li, Chang kwo-lao, Lil-tung-pin. Re-
liable historical sources that refer to these three, have never
made allusion to any praeternatural power possessed by them.
3. These legends often are at logger-heads with chronolo-
gical sequence : e.g. Ho-sien-ku had died before the birth of
Lil-tung-pin, yet the story-teller tells us that she owed her
safety when she was lost in the mountains, wholly to the magic
peach given her by the Immortal Lit.
The first series of plates representing these Immortals
singly as travelling over the sea on various sea monsters are
called popularly "Pah-sien-piao-hai A f[lj f|f #|". The second
series depicts them in couples with their distinctive symbols.
Few subjects have been so often represented by Chinese
artists as these Immortals. The experienced eye will often be
able to recognize them on vases, cups, tea-pots, fans and
pictures. We have therefore reproduced different specimens
which may be helpful for memorising the types.
64 IMMORTAL GODS, GENII
AETICLE VIII
L1U-HA1-S1EN (T.B.) C
Si] * fill
THE IMMORTAL LIU-HAL
This Immortal is usual represented with one of the
following- attributes :
a) He holds in his hand a motley string to which is tied a
Shan $i, a three-legged toad (an emblem of money-making).
b) He wears an oblique sash made of eggs and gold pieces
strung together.
The following legend will explain these attributes.
1. Name and Legend.
There is no agreement as to his name, much less as to
his acts and deeds.
A. According to Lu-tsu-is'uen-shu g f§ & ^ Bk. 1, p. 19,
his clan name was Lii fllj and his personal name Ts'ao $|. He
was said to have been a Minister of State under T'ai-tsu -fc |§
Fou li 1 M&iM m tne year 916 A.D. when the latter proclaimed
himself emperor of the Liao j§f£ or Ki-tan §o J*\. Lit afterwards
left court and buried himself in a mountain solitude between
Chung-nan-shan ffe ~$) lJL| and T'ai-hwa-shan •% ijfi lij in the
prefecture of Si-ngan-fu ^ # /ff in Shen-si g£ ]ffF.
B. The Shen-sien-l'iing-kien %$ f[Jj 5§ gg Bk. 18 Ch. 3. gives
his clan name as Lin-hai fllj #$, his own name as Ts'ao ^ with
a fore-name Tsung-ch'eng 9j? $• (1) Liu-hai flj $ was originally
from Peh-king 4b M (4b ¥) in Ghih-li jl fj$ (pj 4b). Peking was
(1) The Kwang-yu-hi ^ ^ IE Bk. 6 p. 37 gives his fore-name as
Chao-tah Bg jH
LIU-HAI-SIEN 65
called of old Yen-shan ^5 ]\\ and was the capital of the little
kingdom of Yen $&.
This Liu became a minister under Liu-sheu-kwang $!lj ^ ^
king- of Yen j^j.
Nature and Destiny were the ordinary topics of his
discourse and he honoured the old emperor Hwang-ti ^ ^ and
Lao-kiiin. He, one day, received a visit from Cheng-yang-tze jE
jf^ ^-, the Illumined (to wit, the Immortal Han-chung-li ^| f§
jH) and the reception of the visitor took place in the state
apartment. The visitor set himself to building up a pile of ten
eggs one on top of another but each time with a piece of
gold between. (1)
"That is a hazardous business", cried Liu-hai. "Yes, but
less ticklish than being minister to that prince of yours", was the
retort. The host immediately cut short the interview, and Ts'ao
^ took the hint. He presented himself before Kwang ^£, king
of Yen, who had usurped the title of emperor and upbraided him
with his act. (2) As the king turned a deaf ear to his remons-
trance, \n accordance with Chinese practice pleaded illness in
order to surrender his seals and resign. He changed his name
to Hilen-ying 3£3&: the Tao-shi call him," "Hai-shan-tsze" $| $i
<^p, the Sea-toad. He then started to travel in search of perfec-
tion and meeting with Lil-shun-yang g jffc % (viz. the Immortal
Lil-tung-pin g ^ §^) he got the recipe for changing gold
secretions into pills of immortality.
The Yuan yfc Emperor Shun-Ti Jlf( iff in the 6th year of
Chi-yilan jg j£, 1340 A.D. conferred on him the posthumous title:
"Loyal Prince of Intelligence that searcheth the great Doctrine."
(1) Hence the bandolier worn by Liu-hai in Chinese pictures,
2) The T'unglien-Tcang-muh Iffg, Bk. 54 p 43, says that the
Emperor T'ai-tsu ;fc iffl of the Later Liang @£ §£ had granted Liu slieu-
Tcwang the title of King of Yen in the 3rd year of the K'ai-p'ing period ffl
2^ 909 A. D, and that the king Sheu-hwang ^ % usurped the title of
Emperor in the first year of ''Kien-hwa" $£ -f£ 911 A. D.
9
66 IMMORTAL GODS, GENII
2. An Apparition of Liu-hai.
The following legend is taken from the book : Mung-lai-fu
(fung-hia-pih-t'an) ;£ $ ft (M H& ^ ^) P- 44.
At Su-ehow |ft j]\ outside the Ch'ang Gate |gj f*\ there
dwelt in the Nan-hao ^ y|| suburb, a man called Pei-hung-wen
H % -3^. This family lived by commerce and in it virtue had
been held in honour from generation to generation. In the first
year of the reign of Ivang-hi J|£ $E, 1662 A.D., a young stranger
who gave his name as Ngo-pao ppj ^ knocked at the door of Pel's
house and asked for work. He was given employment and
proved to be very industrious. After a month or so, he was
offered his wages but declined to take it. Moreover it had
been noticed that sometimes he did not take any food for days
together without for all that suffering inconvenience ; all the
inmates of the house bore astonished witness to this strange
trait. One day he was given the task of cleaning the night-
vessels (1) ; in an instant he had turned them inside out, just
like a football cover; the witnesses of this device were of course
still more amazed.
On the fifteenth day of the first Chinese month, the
Lantern festival, (2) the stranger took his master's child out in
his arms to show him the illuminations : suddenly he disappeared.
The family was most anxious. But he turned up in the third
watch. (3) The master scolded him roundly.
(1) Two kinds are in use. One of the "commode" type, serving for
stool: the other of the urine-flask type as used for sick-beds in our
countries. It is this latter, made of earthenware and indeed difficult to
keep clean, of which there is question in the narrative.
(2) Kwo siao-nien 3$ /\> $fc (Spending the little New Year. See above
Vol. V Art IV p. 642 (Engl, trans).
(3) The night is divided into six watches of two hours each. Those
who have lived in Chinese cities will have a vivid memory of the drum
beats wandering about all right announcing the watch: e. g. three taps
for the third watch.
Fig. 153
Lieou hai sien. Cette image est affich^e dans les demeures comme un talisman pr^serva-
teur et porte-bonhe'ur.
The Immortal Liu-hai. This picture is affixed in families as a protective and luck-
bearing talisman.
LIU-HAI-SIEN 67
"But why," replied the supposed servant," do you get
angry ? This year the Lantern Feast has been wretched all over
China: only at Fuh-chow fg ]>\], the capital of Fuhkien f| %£
has it been a success so I took your child there to see it. They
refused to give credence to this as Su-chow is hundreds of li from
Fuh-chow. Thereupon the child produced half a score of Li
die's ffi, ffi (2) freshly plucked and offering them to his parents
bade them taste the fruit. Then they understood that the
stranger was an Immortal.
Some months later on, he caught a three-legged toad
when he was drawing water from the well. He tied it with a
parti-coloured cord several feet long, put it on his shoulder and
went home leaping with joy. ."This animal had escaped : .1 have
been looking for it in vain for many a year and to-day at last I
have caught it". So all round the neighbourhood the tidings
spread that Liu-hai was in the house of the Pei J=|, family : an
immense crowd assembled. Then Liu-hai raised his hands to
thank his master Pei and from the middle of the courtyard went
up into the air and disappeared. The door of this dwelling in
Su-chow is still noted by people passing as a souvenir of an
Immortal's visit.
Since Liu-hai wears a string of coins, his help is sought
for the success of business transactions.
Images of Liu-hai with his frog (see fig. 153) are intended
for pasting up, one on each of the side-posts of a door so that
the one faces the other. Our figure 153 is suitable for the fifth
(2) Nephelium punicum Li-che (as above or Di ^: aiso ft ^ Tan die).
Greatly esteemed. Trees said to live hundred of years. A small fruit
with a light shell, marked with a shagreen pattern: the shape is round,
inside is an oblong nut surrounded by a white fleshy substance that is at
its best very juicy and pleasant. It does not ripen north of Fuh-kien. Li-
chees cannot be got as early as the Chinese first month. May is the
beginning of their season.
68 IMMORTAL GODS, GENII
of the fifth month (1) as the inscriptions refer to the "the
muywost (3t) leaves increasing the five blessings by their
breath" and charms written red with peach-wood being the
happy cause of the Three "superfluences" (good-luck, old-age,
male issue)." Above is the "Pah Kwa" with the command that
the diagram should fix for ever good-weal (tJ< |jl ^p $£).
(1) Chinese Superstitions (English Ed.) Vol. V p. 646,732: 717.
CHANG-TAO-LING 69
AKTICLE IX
CHANG-TAO-L1NG (T)
The following account of Chang-iao-ling will hardly
support attempts to find in such a charlatan a parallel for the
first holder of the Papacy. To-day the mere statement of the
historical facts should suffice to make such companion odious.
These facts are to be found, (1) in the Taoist books and in
certain other works that have dealt with his life, (2) in the
general histories of China, (3) in the records of the Three
Kingdoms Period which mention him and his descendents as living
in that period.
I, Chang-tao-ling, according to the Taoist Books and
Works of other writers.
According to "More Divine Beings", (1) Chang 4'ien-shi
H 3i BrP would be a descendent of Chang-liang |jj| & in the
eighth generation (2).
(1) Chung-tseng-sheu-shen-Tci % i£ ^ Jf4 IE n Part> P- 58 etc
(2) (Note) It will be remembered that Chang-liang was from Eonan
province, being born in Yii-chow :jg 'H] in the prefecture of K'ai-fung-fu ffl
$] Jfr- When he saw that the kingdom in which he was born, had fallen
into the hands of the Ts'in ^ dynasty, he attempted in vain to avenge
the wrongs of his couutry and then enlisted under the victorious standard
of Liu-pang %\ f[S, founder of the Han M who ousted the Ts'in %. In
return for his services, the title of "Duke" jg ^ was conferred upon him.
Chang-liang thereupon retired from political life and sought out the sorcerer
Ch'ih-sung-tsze # & -f- to obtain from him the secret of living without
food and of spiritualizing his body. The empress Lii-heu g J^ held him
in high esteem and constrained him to eat, much indeed against his will
as he could not refuse such a high personage. Eight years afterwards he
died. His grave is at P'ei-hsien fr|i % in the prefecture of Sii-chow-fu '{£ #1
}ff in Kiang-su U M- He is known as % J& ^ Duke Perfect Gentleman.
70
IMMORTAL GODS, GENII
His birth is given as taking place in the tenth year of
Kwang-wu-ti % ^ ifr i.e. 35 A.D. And the birth-place is said to
have been Mount T'ien Muh Ji g mj, Mount Heaven's Eye at
IAn-ngan-hsien ffi % % in the prefecture of Hang-chow jft )>\] Jft
in Cheh-kiang $£ fa. There are other opinions which we shall
see to be more likely.
Henceforth he devoted himself to magic and lived on
Peh-mang-shan ft tfi [lj to the north of Honanfu fpf ]f Jft, capital
of the Ho-nan. In vain the emperors Chang-ti ^ ffi (76-88
A.D) and Hivo-ti %j %? (89-106 A.D.) invited him to their court.
After pilgrimages to the most famous mountains, he came at
last to the If $j} g|, the stream Yiin-kin ft fg (cloud-brocade)
at Hing-ngan-hsien igj. % $£, in the ^ -jg fff, Kwang-sin subpre-
fecture in Kiangsi fa ]JEf. From the mountain heights around
the torrent, his eye ranged over a wonderful view and he
proceeded to follow up the course of the stream until he arrived
at a grotto, Yiin-kin-tung f| ^ p|. Here he worked at alchemy
for three years until the consummation of the mysterious union
of blue dragon and white tiger, whereupon Chang -tao-ling succeded
in producing the pill of immortality. Upon eating this, his
face, though he was sixty years of age, became as fresh as that
of a boy. Moreover he received as a special mark of divine
favour a mystic book containing all sorts of recipes for spiritua"
lizing oneself, changing shape at will, or driving away devils
and goblins. Finally he left Kiangsi for Szech'wan 0 )\\ where
he took up his abode on the "Cloud Terrace" Mountain Yun
T'ai ft jf at Ts'an-ki-hsien |f $| f| in the Pao-ning Prefecture
^ 3|?. ffi. From this mountain he rose to heaven. He left as
heirlooms his magic-book, a collection of charms, his seal and
his magic-sword.
His son was named Chang-heng ^M Hr> his grand-son
Chang-lu ^ iff-, his great-grand- son Chang-shing 3j| $£. This
last came back again to live on the Lung-Jin Mountain f| ^ iJj.
in the Kwei-k'i subprefecture jit ('Hi!?, .belongings to Kwang-sin- fu
Jf fa jft in Kiangsi fa H- The title of Chen- j en j|| A : "Hero"
CHANG-TAO-LING 71
or "Perfect men" belongs to the head of the family in each
generation.
The account given in the "Biographies of Genii and
Immortals "Shen-sien-chwan jjif -fill M B1<- 4- P- 8> is as follows :
Chang-tao-ling was originally a native of petty kingdom P'ei fjff
in Ngan-hwui -^ ^ (to the N. E. Nan-siu-chow in the Fung-yang
prefecture Jf^ p§ #f). (1) He was a distinguished scholar, fully
possessing the national literature. One day he burst into a
sigh — "What use is literature for prolonging one's life!" — and
fortwith abandoned letters for alchemy. He sought instruction
in the recipes by which Hwang-ti ji ^ had once upon a time
concocted his exilir. Determining to devote himself to the
preparation of this wonderful draught, Chang was quickly brought
to a halt by the cost of the necessary ingredients.
He could not count upon his family and relatives for the
expenses of his researches in alchemy, for he was of the poor
farmer class that lived from hand-to-mouth by tilling or cattle-
rearing. Hearing however that the people of Sze-chivan were
simple and credulous and that there were many famous moun-
tains in that land, he betook himself there with a train of
followers and reached Hoh-ming Mount $| % jjj in the Ta-yih
district ^ §} % (under K'iung-chow Jfl j'\]). There he composed
his book of magic recipes in 24 chapters. Just as he had resolved
upon starting to compound his pille of immortality, there
appeared a heavenly messenger with a long train of mounted
men. A parasol was borne in front of this notable who was seated
in a golden chariot while his followers rode tigers and dragons.
This visitor announced himself as Chu-hsia-she $-. ~f $*
or Lao-tsze ^ ^ or as Tung-hai-siao-i'ung ^ #| >|, j| "the Youth
of the Eastern Sea." He imparted to Chang certain secrets
and wondrous recipes for the cure of all manner of ailments.
Chang soon succeeded in overawing the common folk who called
(1) V. Ti-li-yun-pien ■}& ^ fjl fg N. B. Now at Kiang-su
72 IMMORTAL GODS, GENU
him "Master; his pupils could now be counted by hundreds of
thousands. Faced with this vast body of disciples, Chang-too-
ling devised a regular hierarchy and he published regulations
by which his disciples took it in turn to go about requisitioning
rice, utensils, paper, writing-brushes, firewood and the like.
He also used his position to get the people to open up
roads, and mend bridges: disobedience brought the infliction
on the recusant of an illness as a punishment. From that time
on, everybody rendered him absolute obedience. These simple
folk were persuaded that Chang had a mission from Heaven thus
to command their service. He himself took good care to foster
the idea.
Chang led these multitudes more by their sense of shame
than by punishments. According to his instructions anyone
suffering from a malady, had to write act a confession of all the
faults he had committed during his whole life and then holding
the document in his hand, plunge it into water and swear before
the Spirits never to commit these faults again. Such a one had
also to pledge his life as guarantee of his sincerity. Thanks to
this device, the people began to regard maladies as the conse-
quences of sins and were ashamed to go back to sinful ways.
It was a sort of "revival in which fear held people back from
wickedness.
Chang-tao-ling netted substantial gain from this procedure
— he charged five bushels of rice for treating a case of sickness:
hence he won the nick-name of Rice-thief ^ $$. which the
people of Szech'wan were not slow to bestow upon him. When
he had thus secured the necessary resources, he set himself
again by means of alchemy to compound the pill of immortality.
On achieving the task, he ate of the pill only one half as he did
not wish yet to enter heaven but chose rather to enjoy several
personalities at once down here on earth. One of these
personalities henceforth spent its time boating on a lake in
front of his dwelling.
CHANG-TAO-LING
73
The adepts (the Tao-she) and other visitors flocked to
see him. These were received by one of his "selves" which
entertained them and spoke with them while the real Chang-tdo-
ling stayed out on the lake. The visitors got the following
advice : "You cannot, like me, renounce the world and quit it
but surely you could imitate me in regulating your family. If
you do so, you shall obtain the favour of drinking a potion
that will add some centuries to your life. As for Hwang-ti's
crucible," (that is, the apparatus reputed to have been used by
the Emperor for concocting his elixir), "I have given it to my
disciple, Wang-chang 3E -ft- Later on, there will come from
Eastern lands one who shall take it for his use : his arrival
shall be on the seventh day of the first moon". He then
proceeded to trace the portrait of this new-comer in advance.
Exactly on time, Chao-sheng j$l 1$. arrived from the East; he it
was whom Chang -tao -ling had announced.
The latter then led all his disciples to the highest peak
of Yiin-l'ai ft <|f. At their feet, from out a sheer rock-face,
these grew a peach-tree : it reached out like a man's arm over
an abyss : it was now laden with the peaches. The Master then
spoke. "I will teach deep mystery to anyone of you who has
the courage to gather these peaches." These were three hundred
disciples there, yet no one volunteered, until Chao-sheng $§ .ff-
leaped boldly down from the rock-peak upon the tree that
stretched out into space : his foothold was sure and at once he
began to gather much fruit as he could stow away in his clothes.
But now came the problem of the ascent. On the slippery rock
his hands could find no grips and he had to lighten himself of
his burden of fruit by flinging then up to the company above ;
there were three hundred and two peaches. Tao-ling distributed
the peaches : each ate one and Tao-ling kept one over for Chao-
sheng. To assist this later to regain the group, Tao-ling stretched
down his hand, extending it miraculously some thirty feet.
After Chao-sheng had come up and had eaten his peach. Chang-
10
74 IMMORTAL GODS, GENII
Tao-ling looked down the precipice and said with a smile,
"Chao-sheng has been able to jump down courageously upon
that tree and his foot did not stumble : ''I will try it myself
and I shall have the right to get a big peach." No sooner said
than done — but now he was followed by Wang-chang 3E -^ and
Chao-sheng. One stood on each side of the master and thus the
two were taught there by him the mysteries of his doctrine.
Three days after this revelation, they returned to their homes,
made final arrangements and then came back to the mountain
where all three disappeared in full midday into the sky while
the others were looking on.
The book Shang-yiu-luh $ % % (b. 4 p. 9) furnishes
additional details. Chang -tao-ling' s name was Fu-han || -jH :
when he was seven years old, he understood the Tao-teh-hing
M W^ Wl and a^ tne l°re °f earth, water and the stars. He
lived the life of a hermit on Peh-mang Mountain 4b t\] (jj, north
of Ho-nan-fu pj ~[$ ffi. A white tiger brought a charm between
his teeth and laid it at Chang -Tao-Ung's feet. The Emperor
Chang-ti ^ ffi 76-89 A. D. invited him to court: Hwo-ti %} tfr
89-106 A.D. repeated the invitation three times, wished to take
him as teacher, and even promised him the title of Duke of
Ki-hsien. But Chang could not be tempted : he went to
Szechwan and lived as a solitary on Mt. Hoh-ming g| P| \]j
(Ta-yih-hsien ^ q M sub-prefecture dependant on K'iung Chow
Jft j'\]). He was the teacher of Wang-chang 3£ -J| who was well
versed in astrology and had entered into the secrets of Hwang-ti
jir tft (1) and Lao-tsze j£ ^.
(1) Hwang ti's skill. He had received from the Master Ts'ing-lc'iu ^
ft7, the works of the first three Emperors and a treatise on astrology.
From his master Jiivang-ch'engtsze ^ Jj£ -f- he had got the magic retort
for making the pill that conferred the gifts of spiritualisation and of flying
in the air. Yiint'ai ff H gave him magic spells by which he could use
dragons and tigers as mounts, viz. rao-p'u-tszechen-yun fe ft -f- ^ $£.
Cf. Lou-she-keou-ki?
CHANG-TAO-LING
75
Chang -Tao-ling and his pupil spent three years in common
composing the compound entitled: "Of the Dragon and the
Tiger." A blue dragon and a white tiger kept watch over the
crucible in which the concoction of the drug was going on. On
finishing the task, Chang took the drug and his old age was
forthwith changed into fresh youth.
One day, Chang was on a visit to Mt Sung ^ |Xj , the
Sacred Mountain of the North, about 10 li to the north of
Teng-fung-hsien $£ ^ % in Honan. Another name for the
mountain is Shell (Mansion) 1g because there is a grotto or
house of rock in its side. Here it was that Chang received his
message from the gold-clad Ambassador. In a cavern hollowed
out in middlemost of the mountain's three peaks, there were the
books of the first three emperors, Hwang-ti's crucible and the
alchemy formulas of the "Three Pure Ones": with the help of
these he was to make the Pill of Immortality which he should
eat and then mount up to the heavens. Tao-ling first underwent
purificatory ceremonies and then made his way into the grotto
as indicated : he found there the recipe for the famous pill which
he succeeded in producing. So he acquired the power of
bilocation and of invisibility. Once he heard strains of heavenly
music from on high. Lao-isze % ^ forthwith came down to
earth upon the summit of i§ % jJLj and spoke with Tao-ling:
"Just now, six huge demons are assailing the inhabitants of
Szechwan. Go and master them : it will bring you immeasurable
merit and your name shall be for ever engraved on this mountain.
Take from my hands this mysterious book, this epitome of the
prayers of "the Three Pure Ones", also this collection of charms,
further spells for the pill of immortality, this pair of sabres,
one of which is male and the other female, this seal possessed
every virtue of this hat, dress, chequer-apron and red sandals.
Let me appoint my next meeting with you for a thousand days
hence, in the Grotto of the Immortals in the K'wan-lun moun-
tains % $ iJj."
76 IMMORTAL GODS, GENII
Chang accepted the gifts. By help of these, he marshalled
thirty-six thousand spirits and led them to Ts'ing-ch'eng Mountain
"pf $c ill in Kican-hsicn ^ $£ (Clrcng-tu-fu jfcfflffi in Szechwan).
He made prisoners of the generals of the eight departments of
devils and slew their six great kings. After this exploit he
betook himself with Wang-chang to Mt Yun-t'ai m 3S their
residence on Mt Lung-hu f | )% |Xl in Kiang-si yX M-
This Taoistic legend is confirmed (or rather repeated) by
the history Tlung-kien-kang-muli (cheng-pien) }j| §gf |S) @ (IE f§)
Bk. 24 p. 83 Kang-muh-chih-shih M B M M witl1 tlle addition
of some curious features. Before mounting to the heavens,
Chang -tao-ling called a halt half-way up Mt. Yun-t'ai, struck
boldly into the granite-face of the mountain and making a
passage for himself came out at the very peak. Thus he was
responsible for two caves in the Mountain: one half-way up,
"The High Cave of the Immortal": one on the ridge, "The plane
Cave of the Immortal."
II. Chang-Tao-ling in history
The account given by the official history of China "Tse-
che-t'ung-kien-kang-muh % \ £ jg gjg $pjj g runs as follows : —
Chang-Tao-ling was a descendant in the eighth remove
from Chang-leang jjl & marquis of Liu fg $|, minister of Liu-
pang |pj i|$, founder of the Han family fj|. Born on Mt.
T'ien-muh ^ g Jj, "Heaven's Eye Mountain", he learned the
art of making pills of immortality and took up his abode on the
Dragon-Tiger-Hill f| ffi llj in Kiang-si. jX Hf The Emperors
Chang-ii ^ ft (76-89 A. D.) and Hwo-ti ftj it 89-106 A. D. made
fruitless attempts to attract him to court. He made various
journeys in an attempt to find a perfect solitude. In the course
of these wanderings he came upon the grotto Yun-kin-tung |j|
$^ -][p| in which an immortal was then busying himself with
alchemy. So he devoted three years to the elaboration of an
elixir: at last the happy combination of Blue Dragon and White
CHANG-TAO-LING 77
Tiger solved the problem. Chang -Tao-ling, already sixty years
old, regained his youth on tasting the elixir. He also fell in
for a bequest of talismans and magic-books whose spells enabled
him to do Protean changes, to banish demons and work trans-
formations in others at his will.
Chang, on leaving his laboratory-cave went off to Mt.
Hoh-ming (Crane Cry)$| % ill in Sz'ch'wan pj )\\ where he lived
as a hermit immersed again in researches into the secrets of
alchemy. To make a livelihood, he carried on a medical practise
in which his fee for each case was five bushels of rice: hence
the nick-name, "Rice-thief."
Lao-kiiin %■ jg (Lao-tsze) himself bestowed on him a
work containing charms still more potent than he yet possessed :
so with some choice companions he delved still deeper into the
mysteries of alchemy. By 156 A.D. he had attained a high
degree of perfection and was almost completely purged of baser
matter : so he pushed into Mt. Yiin-T'ai and passed out by the
summit leaving the two caves.
That same year, on the 9th day of the 9th, Lao-tsze j£ ^
now sent him a heavenly messenger charged with this message :
"You have overstepped the mean in your massacre of the devils
and as a punishment the Supreme Being is prolonging your
earthly existence by three thousand six hundred days. I will
await you in the palace of Shang-ts'ing J^ |pf ".
Tao-ling escorted by his disciple Wang-chang and by
Chao-sheng, retired to Mt. Hoh-ming and spent some twenty years
as hermit there. One day about mid-day he was visited by a
redrobed messenger from heaven, inviting him on behalf of the
Gods to the Palace of the Immortals. Tao-ling mounted his
carriage and reached the Palace. A party of the Immortals
came forth to meet him but alas ! he was not yet ripe enough to
understand their language (1). So he had to be brought back
<1) Cf. the story below of Htvui-nsni-tsse (Article XX1Y ad finem).
78 IMMORTAL GODS, GENII
to earth again on Mt. Yang-p'ing % zfc (Jj . Then he handed
over to Chang-heng his son, all his magic equipment, recipes
for immaterialization, aerial flying, his amulets, books, seal and
his two sabres for decapitating demons. "Take," said he, "this
precious gifts, kill demons, chase off hobgobbins, protect the
kingdom, bring peace to the people and let my dignity pass from
father to son without ever leaving the family".
In the reign of the Han Emperor Hwan-ti fj| ;jff ^ 157
A. D. one mid-day Chang-Tao-ling, accompanied by his wife, nee
Yung 3£jt j£, his pupil Wang-ckang and by Chao-sheng |g J|- went
up to heaven from the summit of Yiin-t'ai f| jf ill : he was 123
years of age.
After his death, Chang-hing carried on the magic and
transmitted the profession to his own son Chang-lu jjj| iff-. This
latter had himself entitled Master-Prince and called his adherents
"Demon-Soldiers" over whom he set chiefs called "Libationers,''
"Directors". His gang was only a branch of the rebels known
as Yellow Turbans. The central authority was helpless at the
moment : and so obliged to endure what they could not cure
they gave him the title of Prefect of Han-ning ^ 3p, now Pin-
chow % >}\\ and Hing-ning-hsien $& ^ J$£ in Hu-nan $J] ^.
The other books of history add that he was a man of no
particular merit. It was in the reign of the T'ang monarch
Hiien-tsung Jf ]£ ^ that in 748 A.D. the official title of "Master
of Heaven" was conferred posthumously on him. In the time of
the Northern Wei 4b i$L the Taoist priest K'eu-k'ien-chi ^g §f| £
had been called Master of Heaven but it was then an empty
formula : it was only under the T'ang that official recognition
was awarded to the title.
The Confucian scholar who has added the commentary to
the official history, sighes over the history of Taoism. From
the founder Lao-tsze's time down to the Earlier Han, there had
developed only some thirty-seven schools; there was almost no
propaganda : there was no spirit of hugger-mugger, no talismans,
CHANG-TAO-LING 79
no magic. All these distortions came in with Chang-Tao-ling
under the later Han and henceforth propaganda for the sect
made enormous strides among the common people. One Taoist
priest of Mt Sung ^ a disciple of Chang-lu (the grandson of
Chang-Tao-ling) claimed to have been favoured with apparitions
of Lao-tsze and announced that it was the sage's will that the
title of "Heaven Master'' 3^ 6i|J should be conferred on Chang-
Tao-ling. Taoism spread like wild-fire through China and
could claim equal rank with Confucianism and Buddhism. Its
worsJ; crime would be the entitling its teachers: Masters of the
Way, "Tao-shi" $| -± and Master of Heaven "T'ien-shi" ^ gjjj.
What audacity! A wretched charlatan dares usurp the title
of "Master of Heaven" ! Were not Chang-Tao-ling and K'eu-
h'ien-chi mere men, born of a father and a mother? .. Is not
their very intelligence a gift of Heaven? How dare they arrogate
to themselves the title of "Master of Heaven". (1)
I IT. Chang-tao-Hng according ti the Histories
of the Three Kingdoms.
Whoever wishes to get an accurate idea of the practices
of Chang and his immediate descendants should read with care
what the different histories of the Three Kingdoms record on
the subject.
The revolt known in history as that of the "Yellow
Turbans" broke out in the reign of the Han Emperor Ling-ii ^
H $fc about 184 A. D. The chief promoter was Chang-hioh $f
ft}, a follower of Lao-tsze who had been studying Taoist magic.
(1) For further details see:
T'ung-kien-lcang muh !i g£ ffl g j£ |g Bk, 24 p. 82. Bk. 3, p. 13, 73.
Wieger, Textes Historiques V. 2 p. 916-923.
Wei-shu H # Bk. 114 p. 18 Bk. 35 p. 1.
Sung -shu Jfc ^ Bk. 433 p. 1.
Ming-shi BJ & Bk. 50 p. 17.
Heu-han-shu Liuyen-shwan & gf ^ |?i] ^ £| (Commentary) |£ Bk»
75, p. 3.
80 IMMORTAL GODS, GENII
At a moment when the plague was causing- wide-spread havoc,
Chang-kioh claimed to have found an infallible remedy. Using
a stick with nine knots in it, he drew a kind of charm on a piece
of paper which was to be given to the victims of the scourge
These had then to prostrate themselves, examine all their sins
scrupulously and drink off the ashes of the charm in a draught
of water. If they got well, their recovery was due to their faith;
if not, their incredulity was responsible. Thanks to this procee-
ding, he won an enormous number of adherents. Thereupon he
proclaimed a universal peace, and got posted up on doors the two
characters: Kiah-tsze ^ ^ , viz. the cyclic numbers of the year
when peace was to be realized, 184 A.D. He styled his doctrine:
the "Doctrine of Universal Peace". His recruits to the number
of 500.000 followed his banner wearing yellow turbans ^ \\].
Chang-kioh divided his forces into three groups. He
himself led the first corps and called himself the Duke-Marshal
of Heaven. His second brother, Chang-pao i/jf H? commanded
the second with the title of Duke-Marshal of Earth. Lastly,
his youngest brother, Chang-leang, was in charge of the third
group and was called: Duke Marshal of Men. All three suffered
defeat at the hands of General Hwang-fu-sung and perished.
At this period, another insurgent leader appeared, Chang-
Siu $k %> also a disciple of Lao-Tsze •%£ z$-. He also set about
popularising his recipe for curing the pest. His system was as
follows : the patient must find a place suitable for perfect
recollection and there ponder upon the sins of his life-time :
then his name must be written on three documents asserting his
willingness to amend. That these three declarations might be
brought to the cognizance of the Three Principles^ li? San-kwan)
of Heaven Earth and Water, one was to be deposited on a
mountain, the second buried in earth and the third sunk in
water. There were officers to share the control of his bands of
adepts. All those who submitted to the treatment had to pay a
fee of five bushels of rice: hence Chang-sin got the name of Five
Fig. 154
-^ Jfc> J& Mj
gfTT
Tchang-t'ien-che et ses insignes. Image dite des "Cinq venimeux*'.
Chang T'ien-shi and his insignia. Picture known as that of ''the five
venomous animals" .
CHANG-TAO-LING 8.1
Bushels Master. His bands were only an off-shoot of the general
Yellow Turban Revolt. Chang-luh $| §| grandson of Chang -Tao-
ling ijj| Iff |H followed in the foot-step of Chang-siu |jj| j£.
The historian of the Three Kingdoms tells us of Chang
Tao-ling the well-known details of his stay in Szchwan where he
composed Taoist books to stir up the people and of the rice fee
earning the "Rice-chief" nick-name (Mi-tseh Jfc j$).
About Chang-luh, his grandson he gives us more informa-
tion. He was originally from Fung Jg P'ei ffff (to the North
of Nan-siu-chow in Ngan-hwei), the cradle of the Han -/H. He
was also called Kung-k'i £ flU-
The prefect of Yih-chow ^ ^'H (now Ch'eng-tu-fu jfc ffl Jft
in Sz-chwan) one Liu yen §pj 3=§ entrusted Chang-luh with a
military command and sent him to attack the prefect of Ban-cluing
•jH cfi (in Shen-si). But Chang, in order to reap all the glory
for himself had his colleague Chang-siu murdered and then
amalgamated their armies. Liu-chang §[|J Jjpr, son of Liu-yen,
wiped out Chang's family but Chang installed himself as governor
at Han-chung. Here he so effectively won over the populace
to his superstitions that they styled him the Teacher Prince Sifi
^". His troops were styled: Demon-soldiers Kwei-tsuh $1 ^.
The adepts of his teaching were called, Libationers ^ jg
and were graded in hierarchies under "Grand Libationers." The
chief precept was blind faith without an attempt at dissimulation,
exactly like the Yellow Turbans, in this case too the sick were
to make a full confession of their faults as the source of their
illnesses.
The Libationers founded free inns where travellers got rice
and meat free, but where avenging spirits smote with sickness
those who abused the hospitality. Those who thirce violated the
order's laws were put to death. Everywhere the Libationers
replaced the ordinary officials of the Government and ruled the
common people.
11
82
IMMORTAL GODS, GENU
For thirty years Chang-luh and his Libationers ruled the
districts to the west of Pa-hsien £ ^ \n Chung -k'ing-fu SI! iff
(in Sz-chwan) as well as the prefecture of Han-chung-fu ^| cf3
M (in Shen-si). Just then, the central government had to
tolerate what it was too weak to prevent : so he was given the
title of Prefect of Han-ning -^ S§£ (now Hing-ning-hsien f| $j? §|
attached to Pin-chow f£ ]]] in Hu-nan $j ^). Ts'ao-ts'ao igf ^
assailed him in 216 A.D. under the reign of the Han Emperor
Hien-ti ^| j^ ^ and Chang-luh had to retire to Sz-chwan.
Shortly afterwards Ts'ao himself got into trouble and had to
confer on Chang the title of "Marshal Pacifier of the South."
Chang-luli died in 216.
The historian has not nothing to say about Chang-heng
»jfi$Ef the son of Chang-Tao-ling beyond the fact that he succeeded
to his father and followed the same profession.
This is all that the most authentic source, the History of
the three Kingdoms, has to say about Chang Tao-ling, Chang-heng
and Chang-luh. All sources agree in calling them "rice-thieves",
charlatans and rebels. (1)
Origin of the title "T'ien-shi" ^ fijjj
( Heav en-Teacher ).
The hereditary title of T'ien-shi Ji frjj (Heaven-Master)
given to Chang Tao-ling and his lineal descendants was first
conferred by Shi-tsu, T'ai-wu-U -Jtt f|, i: tf£ # (Topatao) of the
Yuen-wei j£ fj| dynasty (424-452 A.D.) on the Taoist priest,
K'eu-k'ien-chi ^g f§ ;£. This worthy was then living on the
southern slope of the sacred mountain, Sung-shan ^ []}, situated
in the north of Teng-fung-hsien $£ ^ $£ in Ho-nan. He was
styled Fu-chen ff ifit and his home district was Ch'ang-p'ing-ehow
(1) Cf. San Icxvoh-clie : Wei-slm, Chang-lu-chwan. ~. 12 Jc-
S. Bk. 5 p. 13.
San-lcwoh-tien-lioh = ^ .it. §.
Heu-han-shu, Liu-yen chwan $ M 9 1fr\ M M-
CHANG-TAO-LING 83
H zp. j>\] attached to Peking (Peh-ping), Chih-li. In his youth,
he had become the intimate of the Immortal Ch'eng-kung-hing $
y)] H and after many journeys together they had finished by
settling down on the southern slope of Sung-shan. Like Chang
Tao-ling, he delved into magic and claimed to have been favoured
with special apparitions of Lao-tsze j£ ^ . By him he had been
selected as the head of Taoism and was to bear the title of
"T'ien-sM" ^ frjj "Heaven-Master". A grandson of Lao-tsze, Li-
pu-wen ^ ff| ■% bestowed upon him a book of magic charms
and it was this collection that K'eu-k'ien-chi went to present to
the Emperor T'ai-wu. When K'eu appeared at court no one
believed his statements except the chief of Imperial Kitchens,
Ts'ui-hao ^ fg-. Ts'ui-hao had been summoned to the court of
T'ai-tsung, Ming-yuen-ti ^ ^ BJ x. %r (409-424 A. D.) as chief
magician and the next monarch Tlai-wu placed great reliance on
him. Later on, however T'ai-wu had him put to death with the
vilest of indignities.
It was ts'ui-hao who now presented the magic-book on
behalf of K'eu-k'ien-chi. The emperor was greatly pleased and
deputed Ts'ui to offer sacrifice of silks and victims on Mt. Sting.
K'eu-k'ien-chi got himself and his hocus-pocus accepted and
received the title of -'Heaven-teacher" Ji gjjj. A temple was
built by imperial orders at Ta-t'ung-hsien ^ |g] §£ (then called
P'in-ch'eng ^ ^j) in Shan-si and given to K'eu to be a centre of
propaganda.
Sz-me-kung in his History notes the advent of this new
alchemy (1)
The historians cited above assure us that the title of
"THen-shi" granted by T'ai-wu to K'eu-k'ien-chi was only an
empty honour and was only officially promulgated and recognized
(1) Cf. T'ung-Men-Mng-muh (cheng-pien' M f£ %M H Bk. 22 p. 53: Bk.
26, p. 11: Bk, 24 p 82. Bk. 3 p 72 Bk. 24, p, 80.
Ming-yih-t'ung-che HJj — $fe ^ Bk. 1 p. 5 2.
SM-wuh-yuen-hwui Jf? $fy M. # Bk- 35 P- !•
84 IMMORTAL GODS, GENII
in 7-16 A. D. in the reign of the T'ang Emperor Hiien Tsung Qf
In 1016 A.D., the Sung Emperor Chen-tsung ^ if| ^
conferred on the Taoist priest Chang Cheng-sui ^ j£ Pil the title
of "Teacher of Perfect Seclusion." This was a direct descend-
ant of Chang-Tao-ling and lived ou Lung -hush an which had
become the seat of Chang's descendants since Chang-sheng jJJtjfl,
the great-grandson of Chang-Tao-ling had settled there.
Chang-chcng-sui was magician and sooth-sayer and got a
hold on the people by his craft. The Emperor was deeply
wedded to all such practices and sent for Cheng-sui. The
minister of state Wang-k'in-joh 3E $fc 3a got for him a house
temple and landed property to be held for ever: his descendants
should also have titles of honour.
The Annals of the Ming dynasty add the following details.
Under the Sung dynasty, Chang-Tao-ling and his heirs received
the title of True Princes jf| JJ (Emperor Shen -tsung % f$ ^
1068-30C6 A.D., confirmed officially by Hwui-tsung % % 2*
(1101-1126 A. D.) The Ming princes gave them the style of
True Men, or Heroes, "Chen-jen" jp| \. According to the
writer Shao-peh-icen ffi f fa ^nn. (Sung dynasty) the first three
Chang called themselves Shi-kiiin (Master-Princes, Princes of
Master.) gjjj %.
Down to the end of the Empire, the court deputed a
mandarin to offer sacrifice in the temple, Hien-ling-koung, II fg ^
on the fifteenth of the first month the birth day of Chang-Tao-ling
although this sacrifice did not appear on the official list.
The founder of the Ming dynasty BJ ^C fl (1368-1396 A-
D.) deprived Chan g-cheng-ch'ang ^ J£ ^ Chang-Tao-ling1 s lineal
descendant, of the title "Heaven-Teacher", replacing it by
Chen-jen jfL A (Hero). The Emperor, in the hearing of his minis-
ters, remarked: "Heaven is the noblest of beings. How could
CHANG-TAOLING 85
it have a master?" (1) Yet the name of Heaven-teacher has
always been in use since that, even though the ''Chen-jen"
(Hero) title had been usual in the Yuen ?£ dynasty (before the
Ming).
Thus it appears that Chang-Tao-ling is the real founder
of modern Taoism with its preoccupations with magic. It was
he who opened up the source of revenue in the pills of immortality
and the talismans to cure all sorts of illnesses. He claimed to
have his magic recipes straight from heaven, and his descendants
exploited that source of revenue. Considerable sums of money
were even till recent times spent on procuring as remedy or
prophylactic a talisman which should have the seal of the Grand
Master of Taoism. (2)
So successful was this line of business that the Buddhist
monks followed the lead and turned out talismans written in red
ink. Pagan households now generally treasure one or more
charms of this kind to protect them from evil spirits or epidemics.
In fine, Chang-Tao-ling' $ epitaph might, in the vigorous
common-sense of Chinese, be written with the characters —
"Stealer of. Rice" % ffc.
The picture here reproduced depicts Chang-Tao-ling riding
on a tiger and holding magic sword and magic potion (elixir)
The tiger, be it noted, holds in its paw the magic seal (1) of
which another of our plates reproduces the latest variety (2)
Below are the five poisonous beasts: the lizard, the serpent, the
spider, the toad and the centiped : hence the picture is called, "The
picture of the five poisonous things 3l # i$. (wu-tuh-siang).
It is often hung up on the fifth day of the fifth month (old
(1) Ming-shi BJ £ Bk. 5 0 p. 17.
Hing-yih-t'ungChi HJ^ — • Wi 1& (as quoted above)
Kang-Men-yih -che-luh: chu ffl gg % £fl # |£ Bk. 34 p. 14
(2) See fig. 134 bis: The Seal of the last Grand Master of Taoism.
Copied in the year 1928-9.
86 IMMORTAL GODS, GENII
calendar) to ward off the calamities and illnesses that may come
with the heats of summer. (3)
(1) The inscription on the seal is ft£ jjjg |g '$,.
''Blessings descend! Away with the evils!"
(Sie, the last character, expresses abnormal incorrect influences).
(2) See Fig. 154 bis
(3) See Chinese Superstitions Vol. V. Fig. 203.
(Text, p. 616-7.)
CULT OF WANG CHANG 87
APPENDIX
CULT OF WA\G CHANG
Wang-Chang, a disciple of Chang Tao-ling is worshipped
under the title, Wang Ta-chen-sien 3E ^c ^ fllj- A temple of
his at Teh-hing-hsien ^ Jj|. J§£ in Kiang-si, 40 li from the town of
Wu-yuen-hsien (of Hwui-chow) has become a famous pilgrimage.
The peasants come in multitudes to worship him and beg
protection against epidemics and public calamities but especially
to be free from the white ants whose ravages destroy the wooden
frame-work of houses. He is also invoked against the Mung-
ch'ung |||a kind of evil that causes mildew on rice.
As soon as people notice the presence of white ants in a
house, they write on a strip of paper the characters : Wang ta
chen sien tsai Is'z, ch'ung i tsieh sz. 3: ^ jl| fllj ^ jtt H lHI £P
^£ The great Genius Wang is here, perish forthwith all ants!
These details were furnished by the Rev. P. de Bodman, S. J.
missioner at Wu-yuan in Ngan-hwui 4z ^ The peach legend
(p. 530) is still current among the people.
88 IMMORTAL GODS, GENII
ARTICLE X
HU-CHEi\-Klt5lV (T B) C
tt M ^
The family name of this personage was Hit §£ ; he was
usually called Sun j|§ and his full name was King-chi $£ £.
The authorities are not agreed as to his birth-place. Some say
that he was from the prefecture of Ju-ning-fu 'fa ^ jff in Ho
nan pf ~$. The author of Kwang-yil-ki Jf J& |£ on the contrary
holds that he was born at Nan-ch'ang-fu ~$j || ffi in Kiang-si
His father's name was Hii-su f£ ;j|" and his grandfather's
Hit-Pan f£ ffc. His mother had a dream of a phoenix with golden
plumage : the bird was carrying in its beak a precious pearl and
dropped it into her bosom and so she was with child. In the
second year of Ch'ih-wu ^f J| (239 A.D.) — that is, in the
reign of Sun-k'uen |£ ^ (Wu-ta-ti -^ ^ *$?, the founder of the
Wu dynasty -^). the child was born. During his youth, he
studied the magic of the Taoists: in early manhood, he proved
himself dutiful to his parents and temperate in life.
At the beginning of the regnal period T'ai-h'ang -fa M
(280 A.D.) of Tsin Emperor Wu-ti |f ]j£ ^ , he was named
sub-prefect of Tsing-yang $£ $|. This ancient town was situated
to the North of the actual sub-prefecture of Chi-Mang-hsien ^
£r_ %, under King-ehow-fu $J )>\] Jft in Hu-pch $JJ ft. During
years of drought, his touch turned shards of tiles into gold in
order that the distressed might pay their arrears of tax.
Thousands were indebted to his talismans and charms for
recovery from epidemics.
He resigned office during the dynastic troubles and went
to the south of Yang-tsze-kiang where he entered into intimate
Fig. 155
Hiu-sien en promenade par les lacs.
Hsu the Immortal, travelling on the lakes.
HU-CHENG-KltJN 89
relations with a famous magician Kwoh-p'oh |f> g|. Together
they betook themselves to the minister Wang-tun j£ |$f who had
revolted against the Western Tsin. Kwoh-poh merely succeeded
in irritating Wang who got him beheaded.
Hil-sun flung a cup up on the roof -beam of the room and
made it dance about in the air: while Wang-tun's attention was
rivetted on the strange capers of the cup, Hil-sun slipped away.
Having got as far as Lu-kiang-k'eu Jj| -/x P in Ngan-hwei, he
went on board a boat which two dragons first drew off to
the sea and then lifted up to the clouds. In a jiffy they had
taken it off to Kiu-kiang-fu Ji yX ffl in Kiang-si f£ W over the
Lu-shan Jg |Jj (Mountain's) (1), 25 li south of the town of
■Kiu-kiang \ fXL- The boatman out of curiosity peeped out to
steal a look at the wonderful motor power and the dragons
objecting to this profane scrutiny dumped the boat on a
mountain peak and fled.
Now, in those parts, there was dragon or transcendent (2)
alligator which had transformed itself into a young man calling
himself Shen-lang '|'ft j|fl. This young man had married Kia-yuh
|5[ 3£, daughter of the high court judge of T'an-chow $g }\\ (i-e-
Chang -sha-fu -^ f\? ffi, the capital of Hunan). The young
couple occupied quarters at the back of the tribunal. Every year
in spring and summer, Shen-lang swept over the rivers and lakes
(3). One day Hii-chen-kiiin met him at Yil-chang Jg^ Jp; (Nan
ch'an-fu ~jfe ^ Jf^f, capital of Kiangsi and recognized that he
was a dragon and actually the cause of the floods that devastated
Kiangsi. So he planned to get rid of him.
(1) The Kuling mountains, the favourite retreat of Europeans from
the summer heats.
(2) The character f§, known already from its use for the Pox-demons
% 11 ft- indicates that an animal has ascended in the scale of being, has
becoming an intelligent being— a kind of spirit or demon.
(3) S.ee Dragon "Article'' In Chinese folk-lore, the dragon is a ruler
over the waters, sails amid the clouds, at will causes rains, storms,
droughts and floods (Yol. V Chapter X. Art. I.V p. 677 sq.)
12
90 IMMORTAL GODS, GENII
Shen-lang was not slow to understand that his behaviour
was known to Hil-chen-kiun and so he changed into a yellow ox
and made off. Hil adopted the shape of a black ox and started
in pursuit. The yellow beast tried to hide in a well but the
black one jumped in after it and the yellow beast jumped out
and away to Chang sha -^ $? where he resumed his human shape
and residence in his father-in-law's "yamen" Hii-sun on following
him to the town, straightway repairs to the official court and
gives notice to Shen-lang that he must come forth and show
himself, and imperiously upbraids him : "Dragon, how dare you
hide yourself here under a borrowed shape. Shen-lang came
forth and resuming his proper shape as a transcendental "alligator
began to circle about the hall but Hii-sun ordered the warrior,
spirits to kill him. Then he commanded Shen's two sons to
come out from their dwelling and by spitting some water from
his mouth on them (1) made little dragons of them. Kia-yuh
was ordered to quit her appartments immediately and at a given
instant the whole tribunal disappeared into the earth leaving
merely a lake to mark the site.
Hii-chen-kiiln after his victory over the Dragon assembled
his whole family, numbering forty-two persons, on Si-shan "jrtf (Jj
outside the walls of Nan-ch'ang-fu ^ || ffi — and all, taking
with them their dogs and their domestic fowls, went up to
heaven in broad daylight. Hil was 133 years of age. It was
the first of the eighth moon, in the second year of the Ning-
k'ang 5|E Jf| period of Eastern Tsin Emperor Hiao-wu-ti ^ 5£ i?r
(374 A.D.).
His own compatriots and his clan came and built a
temple in Hit's honour. They collected the hundred and twenty
pieces of poetry he had composed, them wrote out on slips of
(1) An action easily recognizable by all who have watched Chinese
laundrymen at work. The mouth is used as a spraying machine. (See
also the account of Chang Kwo-lao's steed. Articie VII),
HU-CHEN-KIUN 91
bamboo which they put into a tube to provide lots to be drawn
by worshippers for their guidance.
The Sung Emperor Hwui-tsung 5^ ^ ^ in 1111 A. D.
(\& ^P regnal period) canonized Hil-sun under the style of
"Equitable, admirable and beneficent prince" and built a pagoda
for it by imperial edict.
SITE OP THE WELL AND CAVE OCCUPIED BY
THE DRAGON THAT HU-SUN OVERCAME-
The traditions relative to the Dragon's well and cave are
reported as follows by two works: (1) Suh-wen-hsien-t'ung-kao
WL £ Wi '® M> (2) Min-yih-Pung-chi BJ - $ ±.
In the town of Nan-ch'ang-fu p£f || $f facing the temple
of Longevity, also known as the Palace of the Iron Pillar, there
is a bottomless well with blackish waters whose levels correspond
to those of the Kiang £r. In the middle of the well there is
sunk an iron pillar said to have been cast by Hil-sun to stop the
Dragon's mischief. So the foot of this column are attached
the eight chains tying up a vein in the earth and blocking the
Dragon's den. (1)
His adventurous deed has been celebrated by the poet
Wu-ts'iien-tsieh -^ 2[S fp (Yuen Dynasty XIII-XIV centuries).
But there is mention of a second hole and a second pillar ;
one was east, the other west of Fung-ch'eng-hsien jg jfy J$f, a
subprefecture of Nan-ch'ang-fu. In these pits there was an inex-
haustible supply of water and it was Hii-chen who with charms
dislodged the Dragon hiding in them so effectively that he
returned no more.
(1) Chinese geomancy, Fung-shui j$, i\< (lit. Wind and water) pays
particular attention to these veins or arteries in the earth from with
earthly influences make themselves felt and into which the Dragon sinks
as into his den.
92 IMMORTAL GODS, GENII
Another version of the Dragon story is given by the work:
Mung-lai-pu (Fung-hia-pih-t'an-ych-lung-pien) j& H "^ (J| Bg ^
t£ m it •) p- 45-
At the period when Hii-sun was still only a novice in the
high science of the way M (Taoism), he had a friend who was
of a strange and fantastic temper and whom he for all that kept
duly admonished. One day this man went to an island in the Kiang
fX. to bathe and found there an egg as big as a pumpkin: he
pierced the shell and sucked the contents. Soon he felt himself as
it were encased; he developed a sort of carapace and scales, and
in three days was a real dragon.
So he retired into the Kiang f£ and only came forth now
and then as a fair young man to seduce women. He made it his
aim to turn the P'o-yang lake |}[j |$|§ of Kiang-si £r_ ]fff into an
island sea. Hence Hii-sun in the general interest got hold of him
and bound him to a column of stone at the bottom of the water.
The place of the captivity was Nan-ch'ang-fu before the Longevity
temple, as we havo seen above.
Later on, he succeeded in marrying a rich-man's daughter
but this man was made aware of the truth by Hii-chan-kiiin and
in consequence showed his son-in-law the door: the latter never
came back. Finally he sought out two poor women living on the
banks of the Kiang ^£ a mother-in-law and her daughter-in-law.
They refused him admittance. Thereupon the vicious Drag-
on cast a look back over his shoulder and pointing with his finger
said, "Look, the water is coming," Actually the flood had risen to
the front door. So the two women retired to the inner room and
the Dragon followed them pointing a second time and repeating.
"The water is coming." So all three had to mount to the upper floor
and there the ruffian spent the night. At down he disappeared.
Shortly the woman was known to be pregnant but when the time
for her confinement was just at hand, Hu-chen-kittn came to the
house-door under the guise of a mendicant Taoist priest. The
people of the house begged to be excused for not giving anything
HU-CHEN-KIUN 93
because of domestic troubles: they promised to be more generous
another day. ''Oh, yes/' said the visitor "I know you are in dis-
tress and it is precisely in order to free you that I have come.
About half a mile (over a li) to the south-east, you will find
an old woman, a very clever midwife : get her to come to you".
They took his advice and induced the old woman to come:
she proved to be the old Matron of the Lu Hills (Jf[ |||).
When the time of delivery came, it was amid a terrific
storm. As soon as one of the Dragon's sons was born, Hu-ch'en-
kiun f£ jf| JJ who was standing ready at the door, cut off its
head. This proceeding was repeated until eight were disposed
of. A last one appeared and after making several attempts to
mount up to the skies, returned each time to its mother. So
Chen-kiiln was touched by this piety and determined to do no
more to it than dock its tail. This was done and the dragon felt
so much pain that it fled away to hide in a deep pool in Hu-peh
#Jj 4t- Every year it revisited the mother in the third or fourth
moon, causing devastating storms.
According to another legend, it dwelt first in the subpre-
fecture of Ying-shan jg Uj $£, (under Teh-ngan-fu fjg # Jff in
Hu-peh). The peasants taking advantage of its temporary
absence dirtied its pool, so that it removed its lair to Sui-chow
|ij§ j'\], bordering on Ying-shan (also under Teh-ngan-fu). The
Sui-chow district is mountainous with many ponds, fit abode for
a dragon.
This latter version comes from Teh-ngan-fu, while the for-
mer was told me by a Kiang-si man. This authority added:
You can find pretty well the same account in the new edition
of Wan-shu-kung-chi "jt| H ^ f£.
The miserable Sung Emperor Hwui-isung ^ % n< canon-
ized him and gave him a title of honour.
According to two works, (1) the Taoist priest Wang-tsze-
(1) T'ung-Men-lcang-muh (su pien* Ji g£ M H Bk. 9 p. 93. Sung-shu
Sfc & Bk. 462 p. 9.
94 IMMORTAL GODS, GENII
sih 3L it it m the year 1113 A.D. claimed to have received
a mysterious book enabling him to declare the future: this had
come from the hand of Hii-sun who had been canonized three
years before. The minister Ts'ai-king IjlT?! informed the monarch
who had Wang-tsze-sih summoned to court. There he was
hailed as "Master Searcher of Mysteries." The foolish man
wanted to be honoured by all the other Taoist-priests and this
brought about his ruin. Lin-ling-su % g| ^> high at court, got
jealous, laid his snares for him and got him cast into prison
where he died. Probably it was on hearing of the wondrous book
that the credulous Hwui-tseng canonized Hii-sun and then after
two years of wonder at the prophecies decided to call the Taoist
Wang-tsze-sih to court.
References:
T'ai-pin-kwang-ki ic ^ It IE BK. 14 p. 3
Chung-tseng-sheu-shen-ki it i# H JjifjJ f£ (Jfc; ^f )p.22
Ming-yih-t'ung-chi BJ — $ jfc BK. 52, p. 19 :
BK. 31 p. 28; BK.49 p. 8:
BK.49 p. 13, 18.
Yuen-kien-lei-han $}j fj£ $f gj BK, 318 p. 30.
Kwang-yii-ki Jf ilL gfi BK.12 p. 15.
Suh-wen-hien-t'nvg-kao Ht # j#t jf ^ BK. 241 p. 38.
sz-ta-t'ien-wang 95
AKTICLE IX
SZ-TA-T»IE1\-WAJ\G (B.T.)
m ± Ji 3E
THE FOUR GREAT HEAVENLY KINGS (1)
I. Their residences.
The four heavenly kings have their palaces on Mt Sii-mi
ZMWl\h> the 8u -Meru where the gods dwell in Indian legends, it is
the Mountain of the Four Treasures. Its height is three million
three hundred and sixty thousand li. Its sides are of gold (east)
silver (west), crystal (south-east) and agate (north-east). (2)
II. Their names. (3)
I. (P'i-p'u-tung-ch'a) t'ien-wang : gj ^ gi Jj % ^ 3E
II. (P'i-p'u-poh-ch'a) t'ien-wang •. |g ^ -\$ % Ji 3f
III. (T'i-t'eu-lai-ch'a) t'ien-wang : $1 II $§ 5^ ;£; 3:
IV. (P'i-sha-men) t'ien-wang : |jj fp f1] % 3^
There are the names to be found in the second book of
Sheu-shen-ki ^ f$ fj£ under the heading Ji 3E, T'ien Wang.
The well-known story of the Journal of the Voyage in the
West (4) ^ $| !£ furnishes two more names of Heavenly Kings :
it -ft ^ 3E» Tseng-chang t'ien-wang (i.e. Virudhaka) and f£ ^ ^
^ 3E, T'o-t'ah-li t'ien wang, (i.e. Li the Tower-bearer, apparently
(1) See Chinese Superstitions (above) Vol. VII (Eng. trans.) 394-408
for a full account of Indian origin.
(2) Tuh-su-M-shu-lioh ff ffi: £E $J[ # Bk. 12 p. 2.
(3) Other versions of their names are: ®t $£ $jt Virudhaka (south),
lit ftt Wi %. Virupaksha West); H ^ J| p| Dhritarashtra (East); 4£ £b P>j
VaisJiramana (North).
(4) (Fourth Hwui) ff !' [af p. 15.
96 IMMORTAL GODS, GENII
the same as Yirupakasha or VajrapdniJ. This latter is very
popular : he may be recognised by the symbol he carries, a
tower (1) (See fig. 156). His name is Yuen-pa 7c j|| and his
fore-name Tsing $pj.
These Heavenly Kings are styled Li, Ma, Chao, Wen by
the Taoists and are represented as in Fig. 156, 157, 158, 159.
For the Buddhist figures see Vol. VII pp. 394 sqq. and its
account of the ^ pfij Kin-hang of Buddist temples.
III. Worship.
When T'ai-tsung of the T'ang dynasty }§£ -j^ 9^ (or Li-shi-
ming ^ -}£ §g). second son of Kao-tsuJH fg f§ was still fighting
to establish the T'ang dynasty inaugurated by his father in 620
A.D., a spirit came down from heaven and introduced himself as
P'i-sha-men T'ien-Wang Jj> fV f*\ Ji 5E "I wish, said he," to help
you to reestablish peace in the kingdom." In his hand he held
a monster with the head of a pig and a trunk like an elephant :
the divinity procured peace wherever he appeared. So when
Li-shi-ming succeeded to his father, by imperial edict all officials
had to sacrifice to P'i-sha-men.
In 1023 A.D. (^ H) the Sung emperor Jen-tsung ^ iz tN
ordered all prefects to build temples in honour of this same
divinity and to have the letters % ^ T'ien Wang (Heavenly
King) inscribed on the facade of all new Buddhist temples. A
large number of temples in honour of the King of Heaven were
built all over the Empire. (2)
According to the Eai-yil-ts'ung kao, (3) many Buddhist
temples were called ^ 3£ i^ Temple of the Heavenly King. In
the T'ien-pao ^ ^ period (742-756 A.D.) of the T'ang emperor
Huen-tsung Jf ;£ %*, the barbarians raided Si-ngan-fu W :£ #f in
(1) This tower is perhaps a confused reproduction of an Indian
original thunderbolt (see Article on Na-ch'a below: also Chinese Superst.
Vol, VI p. 97: Mayer's Handbook N° 820).
(2) See: Sheu-shen-ki ft ftji IE, T # under the heading- ^ 3E at the
end of Bk. II.
(3) ^ tfc ^ i% Bk. 34 p. 21,42.
Fig. 156
Li porte-tour.
Li, the tower-bearer.
Fig. 157
Le roi celeste. Ma.
Ma, the heavenly king.
sz-ta-t'ien-wang 97
Shen-si and the Emperor ordered Puh-k'ung-san-ts'ang ^ ^ H ^
(1) to use his charms to drive them off. Immediately a divinity,
clad in golden breastplate appeared : the priest announced that
P'i-cha-men T'ien-wang's second son, by name Tuh-kien ^ $£, had
set out to help the defenders. After a short while assurance was
given to the Emperor that all was well, for T'ien-wang Ji 3£ had
appeared in the North-eastern district and had swept away the
foe. The Emperor thereupon gave orders for the image of the
Heavenly King to be set up on all roads.
(3) Puh-Tc'ung, a famous priest, honoured with the title of Royal
Duke, died in 774 H. D. (9th year of Ta-lih ^ 1 in reign of T'ai-tsung
JS ft ^ Posthumous title: sagacious, erudite, prudent monk of the Three
Mysteries (= f).
13
98
IMMORTAL GODS, GENII
H
n
n
3
"a
n S
H
«5
o
3
>H
n
W
cr
P
dt
-%
n>
o.
•-I
rt
#
a.
p
$f
m
D.
4*
<-f-
o
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s
W
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r+
a
s-
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i
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Attendant
o
4* 5
;uBpua;;v
o
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Fig. 158
Tchao, Le roi du ciel.
Chao, the heavenly king.
Fig. 159
Wen, le roi celeste.
Wen, the heavenly king
t'ai-yih 99
ARTICLE XII
T'AI-YIH
THE GREAT ONE (T)
The Ran Emperor Wu-ii ^| ^ ^ was supplied by the
Taoist priest with all sorts of prescriptions for restored youth
and immortality. He had first to perform sacrifice to Tsao-kiiin
ff H" the Divinity of the Household-hearth and then to quaff a
potion compounded with vermilion — but without success.
Then there came one Miao-ki fp t%, a Taoist adept who
persuaded the monarch that his failure was due to not sacrificing
to T'ai-yih -fa £, the Great One, the Supreme One, first of all
heavenly spirits, him from whom the Five Sovereigns Wu-ti 3l
^ take their start. "In ancient days the Emperor used to sacri-
fice to the Great One, both in spring and in autumn, in the south-
eastern suburb : in seven days, one after the other, he was wont
to offer seven victims." The emperor ordered these rites to be
renewed in the suburbs to the south-east of the capital of Chang-
ngan -^ #, that is Si-ngan-fu Hf ^ fff ([££ U). The precepts of
Miao-ki were to be followed minutely. (1)
The scholars enraged at seeing the emperor falling a victim
to the quackery of the Taoists, determined to counter their wiles.
One of the court-grandees came upon the Emperor one day as
he was on the point of quaffing an elixir : regardless of the sacred
person, he snatched the cup and drank the potion. The Emperor
was ordering his death. "Nay, Sire,,' said the culprit, "since I
have drunk the elixir, you cannot put me to death. If however
I am still subject to mortality, Your Majesty owes me a reward
(1) SM-M-tseh-i £. f£ JJjl] |g Bk. 2 8 p. 24
Wen-hien-t'ung-Tcao % J$ Jg 7$. Bk. J
:#. Bk. 80 p. 4
100 IMMORTAL GODS, GENII
for proving that the potion is worthless and that those humbugs
have been cheating your Majesty." The Emperor forewent the
punishment but was not disillusioned.
Now this Supreme One is an invention of some Taoist:
the divinity represents an abstract conception that has taken on
different connotations at different times or in different places or
contacts.
(1) T*A1 Y1H: the Sovereign of the Five Heavenly Emperors
T'ai Yih-fc Zu ls> tne noblest of the Heavenly Spirits, the
prime Ruler on whom depend the Five Emperors, the Green
Emperor of the East, the Red of the South, the White of the
West, the Black of the North and the Yellow of the Middle.
T'ai-Yih's throne rises above those of the Five. That is T'ai-yih
becomes the equivalent of HKhang-ti J^ ^ the Supreme Being.
Under the Han Emperor Yuen-ti iH 7C ^, 48-32 B.C.,
K'wang-hen g $£f (1) petitioned for the abolition of the cult of
T'ai-yih. From about this time on, T'ai-yih begins to sink into
oblivion. From the Dynasty of the Western Han Hf )H to the
Siti |§§ inclusive, nothing more at least in official circles is heard
of these sacrifices. Only under the T'dng Emperor Ming-hwang
^ 0£j iH. (Hiien Tsung) 713, A.D. do we come again upon traces
of the cult. (2)
(2) T'AI-YIH. Cosmic Matter before Its dispersion.
The Rites are based on the Great Unit. Heaven and
Earth date from its subdivision ; its revolutions constitute the
two principles of all beings Yin and Yang (^ (^ (Passive and
(1) Fore-name Che-l"ivei ff =£, a native of Yih-hsien ft£ f£ in Shan-
tung (lj |g; he sent a memorial to the Emperor for the suppression of all
sacrifices not officially canonical.
Cf. Ts'ien-han-shu fjff jH # Bk. 81 p. 1.
(2) Cf. Shi-wu-yucn-hwui ^ % M # Bk. 12 p. 1. ....
Wu-li-thing-hao Jlif Bk. 3 6 p. 9.
Fig. 460
T'ai-i-tcheng-jcn.
T'ai-yih Chen-jen.
t'ai-yih 101
Active : a sort of "matter" and "from") ; its changes produce
the seasons ; spirits and demons j^ are born of the subordination
of its parts. It is entitled the T'ai-yih:, "Immensely Great" :
before dispersion, it was uniquely one Yih — : so it is T'ai-yih
"Great Unity", the principle of heaven, earth and the seasons. (1)
(3) T'AI-YIH. Three and One.
Another view would regard T'ai-yih as the noble Heavenly
Spirit, at once one in himself but three if one considers his union
with Heaven and with Earth. Heaven, Earth and T'ai-yih make
a Triad in which the unique spirit is the "Great Unity".
The Taoits addressed a memorial on this supposition to
the Han emperor Wu-ti fH j£ ^. They represented that formerly
the Son of Heaven was wont to sacrifice an ox every three years
to the spirit One and three : heaven, Earth and Great One : they
gained their point (2).
(4) T'AI-YIH. An unknown spirit.
The Ming-shi B^j j£ Bk. 49, p. 18. allows him to be some
otherwise unknown spirit who is popularly so named.
(5) T'AI-YIH. Spirit of the Pole Star.
Others would allow him to be the spirit of the Poie Star,
the pivotal constellation. Hence he has under him the Five Hea-
venly Sovereigns and he has his abode on the Pole Star. (3)
(tt) T«A1-Y1II. Spirit of the First of the Nine Constellations.
The Taoist having invented certain stellar divinities,
allotted them palaces in the constellations.
The Nine Constellations of which there is question form
a set of points of the compass — eight being directions in the
(1) Cf. Li-M-shu-shu-li-yun ft IE i± Bfi ! H M Bk- 22- P- 24-
(2) Cf. Shi-hi-tseh-i £ IE M M Bk .2 8, p 2 4.
(1) Cf. Yuen-kien-lai-han M ^ ^ pg Bk. 4 p. 5 Wen hien-t'ung-iao %.
M ^ Bk. 6 p. 80 SH-U-cheh-i & 1£ $l| li Bk, 27 p. 1.
102 IMMORTAL GODS, GENII
heavenly sphere and the ninth being the centre. The colours as
usual are a fixed convention. The list is as follows. (1)
1. W. White. (Star) THen-p'ung ^ |g dwelling of T'ai-yih ± £
2. North. Black „ T'icn-nei ^ ft „ Sheh-i'i % f|
3. S. E. Blue ,, T'ien-heng ^ Ht „ „ Hicn-yuen $f $g
4. East. Green „ T'ien-fu ^ $$ „ „ Chao-yao ^ ^
5. Centre. Yellow „ T'ien-kin H ^ „ „ T'ien-fu ^ %$
6. N. W. White „ T'ien-Sin ^ ,fr » « Ts'ing-lung ^ff|
7. South, Red „ T'ien-chu Ji Q „ „ Hien-ch'e }& ^jj
8. N. E. White „ T'ien-jen ^ ft „ „ T'ai-Yin ± H
9. S. W. Violet „ T'ien-ying ^ ^ „ ., T'ien-Yih ^ £
Tha Tang emperor Ming-hwang (Hilen-tsung) ■)§* 0^ j|l
(S v^) 713-754 A.D. inspired by the Taoist priests offered sacri-
fice to these nine of which "ic £, is the Chief. His son and
successor Su-tsung Jf H '^ 756-763 A.D. had a separate mound
erected in honour of the Great One that sacrifices might be
separately offered to him.
The Sung Emperors Jen-tsung (1023-1064 % fz ^) and
Shen-tsung (1068-1086 % f^ 9^) set up respectively the Great
One of the West and the One of the Centre : this latter was
entitled Wu-fuh Yl fg, the Five Blessings. Shen-tsung made the
total of 10 -J& — spirits.
I. The Ten T'AI-YIH Spirits.
1. The -fc — of the Five Blessings.
2. The -Jfc — of the Prince.
3. The ± — of the Officials.
4. The -fa — of the People.
5. The -fa — of the Nine Natural Agents.
6. The -]& — of the Great Journeys.
7. The -fa — of the Petty Journeys.
8. The -ic — ' of the Four Spirits.
(1) Lang-ye-tai-tsui-pien MMft^M Bk. 1 p. 19.
Tss-shi-tsing-htva ^ £. % Ijl Bk. 3 p. 9.
T'AI-YIH 103
9. The -fc — of the one Heaven.
10. The ic — of the one Earth. (1)
The Sung Emperor Hwui-tsung ^ ^ ^ 1101-1126 A.D.
set up a T'ai-yih of the North and during the reign devotions
grew in respect of the new spirit.
In 1252 A.D. (i.e. second-last year of Shun Yiu ^ jjfc) the
Emperor Li-tsung $£ g| ^ ordered a temple to be erected towards
the West for the Great One, and on the third of the tenth month,
he himself went in person to worship. His minister, Meu-tsz-
tsai $L ^p Z% (2) protested with a very dignified and outspoken
memorial against this Taoist invention. He called his attention
to the fact that calamities of all sorts began to pour in upon
the empire from the very year 112 B.C. when the Han emperor
Wu-Ti -fj| jj£ ^ went himself to offer sacrifice to T'ai-yih -Jfc £, at
"Kan-ts'iien" "JET' j§l '■> that year brought an eclipse of the sun, drought,
locusts, floods, bursting of dams — and every year added a new
scourge. There was moreover the revolt of the South ]fj" ^ Nan-
yueh, with Hun inroads and brigandage in the East and all the
painful instances of witch craft which had caused such disturbance
in the royal palace "So, he concluded," this cult is bringing us no
good-luck. The Emperor ^ ^ Wu-ti in his old age, but all too
late, recognized that he had been cheated. "Your Majesty not
only is imitating him but even surpassing him : that causes
sorrow to your most loyal ministers and still more is storing
up bitter regrets for the close of your life." (3)
For all that the cult was continued under the Yuen ji^
Emperors. When the Ming 0)^ came a President of the Rites
denounced it as heterodox. So a compromise was effected (to
save face for the older emperors) and henceforth this T'ai-yih
was to be honoured on the same altar as the Heavenly Powers
(1) Cf. Tuh-shul-i-shu-lioh fff # £E 3$ -g. Bk.43 p. 4.
(2) Born at Tsing-yen-hsicn $■ $f $£ in Sz-ch'ican.
(3j Cf. Suh-wen-hien-t'itng-kao ?f % Jgf jM jg Bk. 108 p. 1
104 IMMORTAL GODS, GENU
controlling wind, clouds, thunder and rain but not on a separate
special altar of his own. (1)
(S) TAI-YlH-CHEN-JEiX ± — m. A
The Taoists, always practical, converted these rather
abstract conceptions into a heroic personage to be worshipped in
their temples under the title of T'ai-ijih-chen-jen (The Hero T.y.).
His adventures as related in the Fung-shen-yen-i ^ f$ $if H (2)
have made him famous. The reader is referred to the notice of
Na-ch'a-san-t'ai-isz in Article XV below. Practically this is the
only T'ai-yih known to the worshippers in Chinese temples of
our days.
(1) Cf. Ming-shi ^ A Bk. 49 p. 18.
(2) Cf. 'The Right Way of Installing Divinities"
SHIH-RH-TING-KIAH-SHEN 105
ARTICLE XIII.
SHIH-RII-TIAG-KIAH-SHEN
+ . r t ? W
The Twelve Ting Kiah spirits of Taoism. (T)
The Taoist have twelve spirits corresponding to the twelve
Yuen-kiah x ^ of Buddhism (1) with a corresponding- cult.
However instead of combining the "Ten Heavenly Stems ^ -p
T'ien-kan with the "twelve Earthly Branches" (2) only two of
the Heavenly stems were used ; the first stem T Ting is first
used in combination the first six Earthly Branches ^ ^ Ti-che,
and then the ^ Kiah is used in combination with the remaining
Branches. To each combination a fuller personal name is assigned.
1. Six Ting Spirits ("] )
Cyclic (year) names Personal name.
Ting-mao-shen "J* JJ|] j$ Se-ma-kung if] ^ J/pj]
Ting-ch'eu-shen "J" 3t #$ Chao-tsze-jen |g ^f- ££
Ting-hai-shen T* ^ jffi Chang-wen-t'iing'ffc vjr j$
Ting-yiu-shen "T* jSj f$ Tsang-w en-hung ffi ^C ^
Ting-wei-shen ~f ^ ^ Shih-shuh-i'ung ;g" ^ jg
Ting-sze-shen T EL # Ts'ui-shih-k'ing Jg ft $J]
The Six liiali Spirits (Ep)
Kiah-tsze-shen ^ -f 1$ Wang-wen-k'ing ^£ ^; J|p
Kinh-suh-shen ^3 ^ jjjiji Chan-tze-kiang Jg ^F ?X
Kiah-shen-shen ^3 ^ iji$ Hu-wen-chang M "& "H"
Kiah wu-shen ^ ^p ^ W ei-shang-k'ing % J^ ^Jl
(1) For a full account of these "Genii ruling the Cyclic Year" and
the actual working of the Cycle and its symbols see Chinese Superstitions,
Engl. tr. Vol VII. p. 3 88
(2) See Superstitions VII p. 388 sq. : Encyclopaedia Sinica p. 137.
14
106 IMMORTAL GODS, GENII
Kiah-ch' en-shen ^ ^ |$ Mung-fei-k'ing j& flp. 0
Kiah-yin-shen ^ ^ ^ Ming-wen-chang B£j £ ^
Certain Taoist writers assert that the first six are feminine
and the latter masculine. (1) Usually they all are represented as
masculine. These play an important part in talismans where
they are represented by the following curve :
1 n nil ri
(1) Tuh-suh-M-shu-lioh |f -£ ffi $$ § Bk. 43 p. 4.
Suh-wen-liien-t'ung-hao iff % |K M :# Bk. 241 p. 3.
TEU-MU 107
ARTICLE XIV
THE DIPPER MOTHER
TEU-MU (B.T.)
^ #
Teu-mu, the "Dipper,' Mother, is greatly honoured in
Buddhist temples but for all that she is a stellar divinity of the
Taoists as one can see from what follows.
Teu-mu J|- -Q: was the mother of the nine human sove-
reigns known as the Jen-hwang X Jl who are said to have reigned
in the fabulous era after the Rulers of the Heaven and those of
the Earth. (1)
She was called Mo-li-che 0. ^1j ]£ (2) and was born in
the Western Realm, T'ien-chuh-kwoh % &£ [gj, i.e. India.
Having attained a deep insight into heavenly mysteries,
her presence radiated light, she roamed over the seas, travelled
from sun to moon, and as well showed an overflowing charity
for the help of poor human beings.
In one of the Northern regions of the Universe there
lived one Ch'en-tsu-ts'ung JH %£ $£, King of Cheu-yil ffl fjjp. Mo-
li-che heard report of his renowned virtues, married him and had
nine sons. These were : —
1. T'ien-ying Ji ^ 2. T'ien-jen Ji Q 3. T'ien-chu % ££
4. T'ien-sin Ji *fr 5. T'ien-k'in Ji ^ 6. T'ien-fv, Ji $$
7. T'ien-ch'ung Jitft 8. T'ien-jui Ji ffi 9. T'ien-p'ung 3£*5g
She is also called T'ien-mu Ji $%, Tao-mu ^ •££. When
all these children had been well instructed by their mother in
all the transcendental sciences, she said to them : 'Tn these
(1) See Mayers: Chinese Reader's Manual p. 384.
(2) Besides her family name is given as Wan $£, her personal name
as T'ai-yang ^ R§.
108 IMMORTAL GODS, GENII
northern regions, the dwellers are all too few, better dwell in the
South." So they went off to the south of Mt. Che Siu jjf {§ |Jj ;
the inhabitants seeing their chariots and garments, took them to
be genii and chose the eldest as king. T'ien-ying was raised to
the throne and is sometimes called Kiu-t'eu-shi j\, jp j£ — "the
eldest of the nine" but more generally Jen-hwang \ Jfl "The
Human Emperor".
Then Yuen-shi-t'ien-tsun yt ia H M- came on earth and
raised Mo-li-che, her consort and her nine sons to the joys of the
Heavens He installed her in the palace Teu-ch'u J\- $|, the Polar
Hinge (on which all the stars revolve) and conferred on her
the title of "Queen of the Doctrine of the Primal Heaven".
Hence is derived the title of "Dipper" Mother J\- -JsJ:, as she
dwells near the Dipper Star. Her nine sons live with her and
rule over nine constellations.
Her consort Cli'en-tsi-ts'uny living with her is entitled
Teu-fu-i'ien-tsun J\- 4£ ^ j§;, Dipper Father Deva worthy. And
the Queen has the corresponding title of Dipper Mother revered
of Heaven. (1)
Fig. 161 gives an idea of the usual representation of
Indian type in Buddhist temples. She wears a crown of Budd-
has : she possesses three eyes and eighteen arms: in these she
holds mystic symbols; a flag, a bow, an arrow, fiery wheels, a
monkey's head, a pearl — and she has the lotus flower as her
throne. Our picture is copied from a statue at Ju-kao -fa jfl in
a nunnery temple outside the South Gate. In the main hall of
the Mt. T'ai Temple ^ [Jj ^ a similar statue forms a pendant
to one of Chun-Pi ifl $| (Marichi) these two are on lateral altars
supporting P'i-lu-fuh eft B {$• (2)
(1) Shen-siev-fung-licn ^ $\ 51 $g Bk. 1. Art. 2 p. 1. 2. Art. 3 Art. 4
Bk. 15 Art. 5 p. 1.
(2) See, Chinese Superstitions, Engl. Ed. Vol. VI p. 119.
Fig. 161
Teou-mou.
Teu-mu.
TEU-MU 109
Teu-mu is derived from the Marichi (1) of Brahmin my-
thology: the Taoist have made a stellar divinity of her and
provided her with a consort and a palace amid the stars.
(2) See, Chinese Superstitions, Engl. Ed Vol. VII p. 303 — 311
Marichi is there identified with Chung-t'i j$ $g.
110
IMMORTAL GODS, GENII
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NA-CH'A 111
AB.TICLE XV.
N/\-CH*A-SAi\-T«Al-TSZE (T.B.)
W 0t H ± =¥-
1. Biith.
Li-tsing ^ j^:, a general under Cheu-wang j$ ^£, was
local commander in Ch'en-t'ang-kwan $fl |f If at the time when
the murderous was ushering out the 8 hang dynasty ^ broke out.
His wife Yin-shi Jj£ j£ gave birth to three sons, Kin-ch'a ^ |££
the eldest, Muh-ch'a ;fc P"£ the second and 59(5 fF£, Na-cJva known
as "the third prince" JEi ^k -J1- He is a hero of romance.
The author of the Fung-shen-yen-yi $$ ^ -/H" H has piled
up the marvellous in describing the deeds of this incredible
character. His mother was with child for three years and six
months without being able to bring the child to birth. One
night she saw in dream-vision a Taoist priest entering her room.
Full of indignation at this, she cried, "How dare you enter my
room so rudely?" The Taoist answered by bidding her receive
the "child of the unicorn," and, without giving her time to say
anything, he thrust an object into her bosom. She awoke in a
fit of fear and aroused Li-tsing, telling him what she had just
seen in her dream. On the instant, she was seized by birth-
pangs. Li-tsing withdrew to a hall, puzzled by the whole affair ;
everything seemed to be of evil presage. Shortly two servants
ran up distraught crying, "Your wife has just given birth to a
wicked monster".
Li-tsing took his sword and entered his wife's room. It
was flooded with a red glare and permeated with a strange
smell. There on the floor was a mass of flesh whirling about
like a wheel. Li struck at it with his sword, cleft it open and
there issued a child whose body radiated red beams of light.
The child's face was verv white : around its wrist was a bracelet
112 IMMORTAL GODS, GENII
of gold and about its middle a band of red silk from which
streamed dazzling rays of golden light. This bracelet was the
"circle of earth and heaven," this silken band an embroidery of
earth and sky in fine, two precious objects from the grotto of
Kin-kwang-tsung £ ^ -p] presented by its inhabitant the Hero
T'ai-yih -fa Zj M A (see preceding article on -fr — i. e. ^ £,)
when he had visited the mother in her sleep. The child was a
reincarnation of Ling-chu-tsze g $fc ^f- The Intelligent Pearl.
On the morrow, T'ai-yih came and asked Li-tsiny's permis-
sion to see the child. "His name," said he, "shall be Na-ch'a
and he shall be my disciple."
2. Youth and Misdeeds.
Na-ch'a at seven years of age was six feet high. One day
he asked permission from his mother to go for a walk outside
the town. She agreed on condition that an officer should
accompany him, and impressed on him that he must not remain
long outside the ramparts lest his father should be displeased.
So Na-ch'a went out with an officer as escort. It was the fifth
month and so hot that after walking a li he was bathed in sweat.
On ahead, there was a grove of trees, and he was assured by his
escort whom he had sent on to investigate, that he should find it
very cool there under the willows. Na clva was delighted,
Pushed on to the trees got well into the shade and undoing
his dress, proceeded to enjoy the cool breeze. Amid the willows,
a stream gently ruffled by the wind rolled clear, green waters
inviting him to bathe: the waters played about the sides of a
mass of rocks. The youngster bounding along the bank, announ-
ced to his guardian that he would bathe from this rock.
"Make haste then," said the officer," if your father is back before
you, he will be very displeased. "Na ch'a took off his clothes
and them made use of his red-silk band, some seven feet long
as a bath-towell, that is, as the Chinese are so fond of doing he
dipped it into the stream. This band was a mysterious object:
no sooner had it touched the surface of the river that the water
Fie. 1G2
Na-touo san-t'ai-tse.
Na-to San-t'ai-tze.
na-ch'a 113
began to boil, and earth and sky shook. This river, the River
with the Nine Bends, Kiu Wan Ho \ $| jpj was in touch with
the Eastern Seas: its waters now grew red and the palace of
Lung-wang f| £ swayed on its supports and began to crumble.
The Dragon King (1) Ngao-kivang |fc ^ seated in his Crystal
palace Shui-tsing-kung 7k. a, 'g" was surprised to see the walls
crack and sway. He knew it was not the time for an earthquake
so he sent a police-officer Li-ken ^ J| to visit the borders of the
sea in order to find out the cause of the disturbance.
Li-ken came to the mouth of the River of the Nine Bends
and saw the waters all red : yet there was only a child there
dipping a strip of red silk in the water to wash himself. Li
burst through the waters, demanding what this might be that
was causing such disturbance. Na-ch'a looked around and caught
sight down below in the water of a creature with green face
and red hair who bared his teeth and was brandishing a great
axe as if to strike him. "What brute is it, said Na-ch'a "that
speaks thus?" Then seeing this police-officer of Lung-wang jf|
3E making for him, he slipped aside and taking off his golden
bracelet threw it so that it landed on Li-king's head and crushing
his brain stretched him dead on the rock Na-ch'a got hold of his
bracelet again and laughing said, "His blood has stained my
precious circle of earth and sky." He sat again on a rock and
washed it clean in the water but this caused a second disastrous
quake that demolished the Dragon-king's palace.
"How is it that my messenger is not back?" said Ngao
kwang ■. and at that moment, his officials brought news of the
killing of the courier by a child. So Ngao-kwang's third son,
Ngao-ping -|JC ptj at the head of a squad of "marines" and holding
his trident issues forth: this flotilla of swift submarines
raises mountainous waves that caused a sort of "bore" several
feet high in the Nine Bends River. Na-ch'a stood up in amaze-
ment and on the instant caught sight of a warrior riding on a sea
(1) Chinese Superstitions, Vol. VII pp. 409 sqq.
15
114 IMMORTAL GODS, GENII
monster. "Who killed my envoy ?" cried the apparition. "T'was
I", said Na-ch'a. "And who are you?" "I am Na-ck'a, third son of
Li-tsing of Ch'en-t'ang-hwen Pjf( |[lj §§. I came here to cool
myself. He came to insult me and so I killed him!" "Ruffian,
do you know that Li-ken was a messenger of the King of
Heaven? How did you dare to kill him and even still worse
hoast of it?" And with that Ngao-p'ing tried to strike his
trident into Na-ch'a. Na-ch'a dodged the stroke and demanded
who his assailant was. ''Ngao-p'ing, third son of the Dragon
King," "Such bragging! If you dare touch me, 1 will flay
alive you and your mud-eels." "You would make me choke
with rage." shouted Ngao-ping and he struck with his trident.
Na-ch'a opened up his silk strip upon the air and thousands of
fire-balls burst out from it. The Dragon-King's son finds himself
hemmed in on all sides and falls on his back. Na-cJva plants one
foot on his victim's head and strikes him with the golden
bracelet whereupon the real dragon shape is disclosed. "I am
going, said Na-ch'a," to take out your sinews, and make a belt
of dragon-sinews for my father's breastplate." This he did
and brought home his spoils to the great terror of the officers
in the fortress.
The killed man's escort reported to the Dragon King
what had befallen his son and the King himself thereupon
assumed the form of a scholar in order to seek out Li-tsing and
demand of him reason for the killing of his son. Li-tsing,
ignorant of the whole happening, at first denied his son's guilt:
then he summoned Na-ch'a.
Na-ch'a was in the garden busy at plaiting the belt of
dragon-sinews for his father. To his father's amazement he
now offered it to him. "What misfortunes," cried the father,
"have you brought upon us. Come and explain yourself." There
is no need to be afraid : his son's sinews are here complete; I
shall give them back to him, if he wants them, "was Na-ch'a's
cynical reply. Coming face to face with the Dragon-King, he
NA-CH'A 115
greeted him, offered a few bare words of apology and offered to
give him back his son's sinews. The father, moved at the sight
of these tokens of the crime, turned to Li-tsing; "You have
begotten such a son and yet dare to deny his guilt: do you not
hear his cynical confession. To-morrow Yuh-hwang, the Jade
Monarch 5 4fl shall hear of this from me". On the instant
he left.
Li-tsing, terrified by the enormity of these crimes, began
to sob loud. His wife having heard the sound and learned the
cause, came to find her husband. "What a harmful being you
brought into the world," said Li-tsing to her in anger, "he has
already killed two spirits, one of them being the Dragon King's
son : to-morrow Yuk-ti 3£ ^ will be told of it and in two or
three days that will be the end of us."
The poor mother then with streaming eyes reproached her
son. ''You whom I bore in my womb for three years and six
months, you for whom I suffered so much, are you now to be
for us all a cause of ruin and death?" Na-ch'a, overcome by the
sorrow of both his parents, flung himself on his knees and pro-
tested : "Allow me once for all to declare that I am not an ordi-
nary man. I am a disciple of T'ai-yih-chen-jen ^ £, m. \.
These magic weapons which I hold from him have brought upon
me the mortal enmity of Ngao-hwang ;§£ ^ but he shall not
prevail. To clay 1 am going to seek counsel of my master." It
is the guilty one alone, not his parents, who must face the
penalty." Thereupon he set out for Kien-yuen-shan f£ jfc nj.
There, he sought the cave of his master, T'ai-yih -fa £,
and told him what had befallen him. The master realising the
serious consequences of these deeds, bade him bare his breast
then with a brush he traced a magic talisman on the skin and
gave him certain secret recommendations. "Now," he added, "go
to the Gate of Heaven and wait for the arrival of Ngao-Jcwang on
his way to lodge his charge with 3£ tf? Yuh-ti. Then come and
consult me again that we may save your parents from molesta-
116 IMMORTAL GODS, GENII
tion on account of your escapades." Na-ch'a arrived at the Gate
of Heaven and found it shut. Lung-wang had not yet come.
After a short while Na-ch'a saw him coming. Being- himself
invisible because of T'ai-yih's talisman, Na-ch'a ran up to the
Dragon-King and struck him to such effect on the loins that
Lung-wang fell to the ground and Na-ch'a started to trample on
him and revile him. The king now recognized Na-ch'a and taxed
him with so many crimes. The only answer was abuse and
blows. Then Na-ch'a proceeded to an extreme of outrage ; he tore
open the King's garments, lifted his breastplate and tore off some
score of the Dragon-king's scales from his body so that blood
flowed copiously. This made the King cry for quarter which Na-
ch'a granted on condition that the accusation before Yuh-ti was
foregone. Thereupon Na-ch'a demanded that the king must change
himself into a small serpent that could be led away without fear
of its making its escape. Lung-wang complied and had to follow
Na-ch'a home in the guise of a small blue dragon. As soon as they
arrived at Na-ch'a's home, the Dragon-King Ngao-kwang resumed
his normal shape, accused Na-ch'a of having assaulted him and
declared that on the morrow he would present himself with all
the Dragon-Kings to lodge his accusation with Yuh-ti. Then
he changed into a gale and vanished.
Li-tsing was dismayed by this piling of woes on woes but
Na-ch'a would have him be of good cheer. "1 am" said he, "the
predestined of the gods, and my master is T'ai-yih-chen-jen. I
have his assurance that he can protect us. All these Dragons
Kings can do nothing." Li-tsing was perplexed by the words as
much as by the happenings.
Na-ch'a went out into the garden and, in search of amu-
sement issued by the North Gate and climbed the tower overlook-
ing the gate. There he came across a magic bow and three
magic arrows ; they had been deposited there since the Emperor
Hivang-ti |if $? had made use of the weapon to overcome the
rebellions Ch'i-yiu j£? it. Na-ch'a knew nothing about their
history but he mused with himself that he must have some pra-
na-gh'a 117
ctice, if, as his master warned him, he were destined to secure in
the future the fortunes of the Chow dynasty /§] against the Shang
j§j. So he bent the bow and shot an arrow to the south-east.
The bolt sped whistling through the air leaving a trail of red to
mark its passage. Just then an attendant of Shih-ki-niang-niang
■fi $! tk && by name Pih-yun |!| g happened to be at the foot
of Mt Skeleton K'u-lou § £ ft§ |1| in front of the Goddess's grotto.
The arrow pierced his throat and he fell dead. Immediately
the Goddess came forth and examining the arrow which bore
the inscsiption, "the Arrow which troubleth the Sky,'' she knew
that it came from Ch'en-t'ang-kwan (^ j$ ||.
Li-tsing of course was the guilty one. So the Goddess
mounted her blue phoenix, sped over Ch'en-t'ang-kwan and took
off Li-tsing to her cave. There she set him kneeling before her
and upbraided him with his criminal ingratitude. She was pre-
paring him for immortality and had helped him to worldly
honours since he had left his lonely mountain ; and now he had
killed her attendant. Li-tsing swore he was innocent but to no
avail for the arrow was eloquent testimony. Li-tsing begged
the Goddess to allow him to go at liberty and find the culprit.
<Tf I cannot find him, you shall take my life."
Again Na-ch'a cheerfully owned to being the guilty person
and followed his father to the Goddess's grotto. But as he
arrived at the entrance, the second attendant Ts'ai-yun-t'ung-rh
3£ H M H upbraided him. Na-ch'a struck him roughly. This
enraged Shih-ki-niang-niang and she rushed at Na-ch'a armed
with a sword : quickly she had stripped him of his magic bracelet
and magic silk strip. Na-ch'a fled to his master and the Goddess
pursued him. She demanded delivery of the culprit to put him
to death. A struggle began and but T'ai-yih-chen-jen succeeded
in launching against her a globe of nine fiery dragons ; these
encircled the Goddess and burned her : she changed into stone.
Now "said T'ai-yih to Na-ch'a back quich to your parents:
the four Dragon-Kings have lodged their accusation with Yuh-ii
118 IMMORTAL GODS, GENII
and they are about to seize your parents." Na-ch'a began to
weep but T'ai-yih whispered him some secret advice and assured
him it would save his parents.
3. Death.
On his return, Na-ch'a found the four Dragon-Kings bent
on taking off his parents. "It is I," said he, "who have killed your
son. Why molest my parents? I will pay the penalty. I shall
give back to my parents what 1 got from them. I will rip up my
belly and tear out my entrails, cut off my limbs and scrape my
bones. Will you agree? If not, let us all appear before Yuen-shi-
Vien-wang 7c if? 3^ 5E and abide the result." Lung-wang accepted
the offer. So Na-ch'a on the spot carried out his part : he took
a sword, cut off one of his arms and then fell senseless after
performing the hara-kiri. His soul borne by the winds reached
T'ai-yih's cave even while the mother was still engaged in the
burial rites. "This is not your abode," said his Master, "return
to Ch'en-t'ang-kwan and beg your mother to build you a temple
forty li away on Mt. Ts'ui-p'ing ^. ^ Mj . After three years of
worship, your can be reincarnated."
About the third watch of the night, Na-ch'a's mother was
in a deep sleep when her son appeared and admonished her to
build his temple that his soul might find an abode. The mother
in tears awoke and told Li-tsing. He scolded her for her blind
attachment to such a monstrous son who had caused them such
woe. But the apparitions continued for five or six nights and
on the last occasion, Na-ch'a spoke very plainly. "Do not forget
that I am savage by nature. If you do not give ear, evils will
come upon you." So the mother got the temple built secretly: in
it was a statue of Na-ch'a and soon it attracted crowds of pilgrims
by wondrous happenings.
One day, Li-tsing with his troops passed that way and
wondered at the masses of pilgrims of all ages and conditions on
the reads leading to the temple. "Where are these people going?"
"These six months the spirit in the mountain-temple has been
NA-CH'A
119
doing wonders and people are streaming here from all sides to
pray to him." ''What is the spirit's name?" "Na-ch'a." Li-tsing,
on hearing this, went to have the evidence of his own eyes and
found that it was really Na-ch'a-Mng-kung ^p^^f^- He entered
and saw that the statue really represented his own Na-ch'a. Beside
it were the usual two attendants. Li-tsing in violent anger set to
it whipping and reviling the figure. Not satisfied with being for
us a cause of evil, you would deceive these people after you
death." He whipped the statue till it fell to pieces: with kicks,
overthrew the attendants, warned the people not to worship such
a wicked man who had disgraced his own family. Then he
ordered the temple to be burned.
On arriving home, Li-tsing taxed his wife with building
that temple and thereby exposing him, her husband, to be degra-
ded for introducing a heterodox cult to a false divinity. "If ever
you want to build a temple again for Na-ch'a, 1 will sever all
relations with you. 1 have burned that temple : let that be the
end of the matter."
Na-ch'a had been away from the temple at the moment of
its destruction and he returned to find merely a heap of smoking
ruins. "Who has destroyed my temple?" he asked of his atten-
dant spirits who waited him in tears. Li-tsing, commander of
Ch'en-t'ang-kwan." "Ah! He has outstepped his rights. I had
given him back what I had got from him. Why does he come
to demolish my gilded statue? I have no more ties to bind me to
him."
During that half-year of worship, the soul of Na-ch'a had
begun to win back a sensitive life. Now he must go again to
consult T'ai-yih how to carry on. T'ai-jjih agreed that he had
been cruelly maltreated and declared that a way must be found
to get Na-ch'a ready in order to help Kiang-lsze-ya =£ ^ %■ who
was shortly to leave his mountain and establish a new dynasty.
4. Rebirth of Na-ch'a.
T'ai-yih-chen-jen procured two water-lily stems and three
120 IMMORTAL GODS, GENII
lotus leaves and with them formed on the ground a sort of
skeleton-man. In this he slipped Na-ch'a's soul by means of
magic charms and there arose a new Na-ch'a, full of life with
fresh complexion and ruddy lips and fully sixteen feet in height.
"Presently in my peach garden, I shall arm you," said T'ai-yih
"and there he gave him a fiery lance, finely sharp, and two wheels
(1) of fire and wind to serve as vehicles (like roller-skates)
under his feet and an ingot of gold in a panther-skin wallet. So
Na-ch'a after having thanked his benefactor, sped off on his
wheels to Ch'cn-t'ang-kwan.
When Li-tsing got warning of the coming vengeance, he
mounted his horse, took his weapons and went to meet him. After
mutual abuse, Li-tsing was worsted in a combat of arms and took
to flight Na-ch'a pursued relentlessly and just as he was about to
overtake Li-tsing, the latter's second son Muh-ch'a ^fcl'T^ intervened
to protect him. In answer to Muh-ch'a' s rebukes, Na-ch'a insisted
that he had given back his filial relationship and will now have
his grievance out with Li-tsing. In a fight Na-ch'a disables his
brother with a blow of the golden ingot on the loins. Then he
resumes the pursuit of Li until the latter loses hope of escape
and is about to kill himself. On a sudden, the voice of a Taoist
adopt calls him to take refuge in his cave where he will be safe.
Na-ch'a follows his victim but there is now no trace of Li to be
seen in the grotto, Na-ch'a would force this old fellow to yield
up his refugee but he has not reckoned with his new opponent.
It was W en-shu-t'ien-tsun ~$t ffi Ji 1$. and T'ai-yih has planned
this to teach Na-ch'a a lesson. This Taoist by use of magic
implements got hold of Na-ch'a. In the twinkling of an eye,
he had passed a golden collar about his neck and two chains
about his legs and had him fettered to a golden pillar. Then
one of Wen-shus attendants gave the turbulent boy a good
drubbing.
(1) See Mayers Chinese Reader's Manual, N° 520 Originally Buddha's
wheels ?£ ft.
na-ch'a 121
Just at this humiliating- moment, T'ai-yih as if by chance
came to visit Wen-shu and making Na ch'a stand before Wen-shu
and Li-tsing, he admonished him to live on good terms with his
father while however taking the father to task for having burnt
the pagoda of Ts'ui-p'ing Shan. Thereupon T'ai-yih bade Li-tsing
return home and after a moment, ordered Na-ch'a off to his own
grotto.
But Na-ch'a, full of resentment and thirsting for revenge,
rushed off in pursuit of Li-tsing, confident of getting his own
back. But of a sudden, a Taoist worthy appears, takes Li under
his protection and forbids Na-ch'a to do him any harm. Na-ch'a
was now in a paroxysm of rage, unrestrained as a wild cat, and
flung himself at the Taoist, wishing to spear him but this latter
produced a white lotus-flower from his mouth aud the spear was
checked. Na-ch'a still was untamed; so the Taoist produced
from his sleeve some mysterious object that mounted up in the
air and then fell at Na-ch'a's feet wrapping him in a shroud of
flame that scorched him cruelly. At last he yielded and begged
for mercy. The Taoist made him promise to live on good terms
with Li-tsing, to address him as father and now to prostrate
himself at his feet in order to be reconciled with him.
It was now Li-tsing's turn. The Taoist turning to him
promised him a retreat from office that he might become an
Immortal and be enabled to serve the Chow Jj§) who were shortly
to take over the reins of governement. "Both of you," he went
on, "will be high officers in the new dynasty and both of you will
attain immortality." But to render Na-ch'a impotent for the
future against Li-tsing, he bade this latter kneel and then
bestowed on him the magic object that had burned at Na-ch'a's
feet and brought him to reason: it was a tower of gold (1)
— and this has become the symbol of Li-tsing and the reason
(1) Originally a representation of a thunder-bolt: the vajra of
Indian mythology. Li could be Vajrapani.
16
122 IMMORTAL GODS, GENII
for his usual title, "The Tower-Bearer" T'oh-Vah iA-tHen-wdng
(1) ft « * * 3£.
The fabulous tales, the stories of the gods at war, the
romances about the fights at the establishment of Chow dynasty
are full of the marvellous deeds and fantastic combats in which
Li-tsing and Na-ch'a figure as heroes. They always share in
the campaigns of the gods. (2)
The Sheu-shen-ki ^|^|E gives a shorter but more obscure
legend which seems to have a similar core. Na—ch'a was the
squire of Yuh-ti 3£ ^ : he was sixty feet in height : he had three
heads with nine eyes in all: in his eight arms he carried magic
weapons : his mouth belched blue clouds and his voice made the
pillars of the sky rock and the bases of earth tremble (3) His
task was to reduce to subjection the Demon-Kings who harried
the earth. Yuh-ti made him generalissimo of the twenty-six
heavenly officers, grand-marshal of the heavens, and guardian
of the gate of heaven. (4)
(1) See Chinese Superstitions, above, Article XI fig. 156.
The Taoist who bestowed the tower was Jan-teng $k %t and Taoist
legends would make of him the teacher of Buddha (see Chinese Supersti-
tions, Vol. VI p. 89-90 Dipamkara or the Light-bearer).
So Wen-shu above and P'ou-hien ^f 5£ (master of one of Litsing's
sons) are the Marijusri and the Samantabhadra Buddhas (see Chinese Su-
perstitions Vol, VI p. 126-130)
Cf. Fung-shen-yen-yi ft ^ JS #§ Bk. 2 Hwui 12 p. 4: Hwui 14 p. 12.
(2) Shen-sien-t'ung-Hen j$> On M ffli-
Fung-shen-yen-yi ft j$ }g Jg Bk. 2 Hwui 12, 13, 14.
Cf. illustration in Chinese Superstitions Vol XI fig. 262
(3) Funy-shen-yen-yi §J jjjiji {(§ i§ Bk. 6 Hwui 76. He owed this new
shape to his master T'ai-yih.
(4) Sheu-shen-li $£ jjft 1H ( hia Mien T #) P-61.
HENG-HOH-RH-TSIANG 123
ARTICLE XVI
HENG-HOH-RH-TSIANG
if »&• - m
Marshals "Sniffer" and "Blower".
Here we have to deal with one of the marvellous legends
that grew up about the terrible struggles ushering in the
Chow Dynasty /gj.
Heng "the Sniffer" was Marshal ($f) Cheng-lun ^ jfo, Ha
"the Blower" was Marshal ($f ) Ch'en-ki |^^f. Cheng-lun was the
Quartermaster-General for the Commissariat of the Armies of
the last Shang j$j Emperor, the infamous Chow ffi. He had as
master a famous magician Tu-ngoh $£ /[£ (j|| X, the Hero)
hailing from the K'wun-Lun Mts j=* -^j- |i|. From him he had
learned the marvellous knack of browing forth from his nostrils,
with the resonance of a bell, two columns of light which sucked
up men, body and soul. Thanks to this marvellous power, he
was able to win victory after victory over the Chow f$ fighters.
One day however he was worsted, fettered and carried off to his
camp by the general Teng-kiu-kung gft % fe. He was pardoned
and enlisted on the Chow side as Quartermaster-General of
Commissariat and General of five army-corps.
On the Chow side now, he found himself opposed to
Ch'en-ki the Blower (a sort of anticipation of poisongas in
warfare: "flammenwerfer" versus gas) who was also commissa-
riat commandant. The "Blower's" special qualification was
that he had learned the magic trick of storing up in his chest
yellow gas which he emitted through his mouth and so destroyed
those who faced him. Thus he cut lanes through the battalions
of the Chow. But when "Sniffer" faced "Blower", it was stale-
mate until Na-ch'a IfflFk, on the Chow side, wounded the "Sniffer"
124
IMMORTAL GODS, GENII
in the shoulder and then the general Hwang -fei-hu ;pr ^ ^ lanced
him through the middle.
Ckeng-lun the Sniffer in his turn was killed in battle
with the Skang j*j. The Marshal Kin-ta-sheng ^ ^ J\. an
Ox-demon, was his adversary and he had the gift of producing
in his inners the Niu-hwang ^ ^ the Ox-bezoar stone. (1) Face
to face with the "Sniffer", he threw him out of action by spitting
in his face with the noise of thunder a bezoar-stone big as a
rice-bowl. The "Sniffer's nostrils were crushed in and he was
thrown to the ground and then hewn in two.
After the establishment of the Chow Kiang-tsze-ya H ^p
5f (see Article LIII) canonized these two worthies and assigned
them the guardianship of temple doors. So at the entrance to
Buddhist temples you may find the Sniffer with nostrils expanded
drum-wise and the Blower with eyes bulging out of their sockets
with his effort. (2)
(1) See Vol.XI, Art XXXVII p. 1048 Niu-hwang. Ox-bezoar is supposed
by the Chinese to be produced in the stomachs of certain kinds of cattle
when they have eaten on the mountains a plant called Ling-cM-ts'ao H £
3j£. Bezoar is a costly article in the Chinese pharmacopeia.
(2) Cf. Fung-slien-yen-yi ff jjjij] fig fg large ed. Bk. 1 p. 30-1;
Bk 13 p. 9; Bk 15 p. 40; Bk 19 p. 19-20; Bk. 15 p. 31, 32,42,43; Bk
20 p. 55. (Popular edition divided into Hwui or chapters) 57, 61, 74, 92,
99 (gj.
Fig. 163
Heng-ha — le Souffleur et le Renifleur.
Heng-hah — The blowing and sniffing Taoist Monk.
TS'ING-LUNG, PEH-HU 125
ARTICLE XVII
TS'ING-LUNG, PEH-HU
* * 6 #
At the gate of Taoist temples, these two divinities may be
found as guardians like the Heng and Hoh of the preceding
article. The following notes trace their origin and how they
were canonized as stellar divinities.
I. The Blue Dragon, flf gg
This spirit of the Blue Dragon star was originally one
Teng-kiu-kung (see preceding article) ffi % fe, one of the chief
generals of the last Yin Emperor J$ (or Shang j$j) who figures
in the dynastic struggle inaugurating the Chow /§). His son was
Teng-siu gf$ ^ ; and his daughter Shan-yuh jjf{ 3£ figures in the
romance Fung-shen-yen-yi 0$ jf$ $pf §|.
Teng-kiu-kung's army was encamped at San-shan-kwan
Jr. ill li when he received an order to march to the battle-field
of Si-k'i |f |I$. Opposed there to Na-ch'a (see Article XV) and
Hwang-fei-hu ipr f[^ J%, he had his left arm fractured by Na-ch'a
with his magic bracelet. Fortunately he had a famous magician.
T'u hing-sun i ^t 3& as a subordinate and this one quickly
healed wound and fracture.
Shan-yuh then took the field to avenge her father : she
had a magic weapon, a stone of five fires, which she threw with
good aim at Yang-tsien /§| ff£ full in the face : but he was not
wounded and his celestial dog leaped upon Shan-yuh and biting
her neck put her to flight, T'u hing-sun cured his wounds
too. (1)
After a banquet Teng-kiu-kung promises his daughter in
marriage to T'u hing-sun if he wins the day at Si-k'i. Kiang-tsze-
(1) Fung-shen-yen-yi %i jjjiji fg g|. Hwui 53 p. 6: 54 p. 9.
126
IMMORTAL GODS, GENII
ya, the Chow aspirant is uneasy at the repeated success of this
daring officer, so well up in magic. Finding out that his master
was Kit liu-sun, he begged this latter to call his pupil over to
the "right" side. Ku induced his pupil to come to Kiang's camp
and demanded of him why he thus fought against the new
dynasty. T'u confessed that it was to obtain the hand of Kiu-
kung's daughter. So they set about satisfying him and laid an
elaborate plot to steal the girl away from her father. "Go be-
tweens" were sent to Teng-kiu-kung and then a trap was laid.
Officers disguised as plain soldiers were sent to present a list of
wedding presents: one of those opened a box containing weapons
and exploded a bomb. It was an arranged signal. Teng-kiu-kung
was assailed, beaten and forced to flee leaving Shan-yuh to the
victors.
After her marriage in the Chow camp, Shen-yuh returned
to spend a few days with her father and she succeeded in persua.
ding him to transfer his allegiance to the "rising sun". (1) Teng
now fought vigorously against the troops of his old master
Chow-wang |f 3£ and killed with his own hand in the different
battles at Ts'ing-lung-kwan (Blue Dragon Pass) ^f M U three
famous officers Peh-hien-chung ^ f$ jj£„ Yii-ch'eng fe J$ and
Sun-pao |£ Hf. (2)
In a subsequent combat, Teng was attacked by Ch'en-ki
VM ^f, to wit 1$ The Blower (Article XVI). He was dehorsed
by the gas-attack, taken prisoner and executed in the enemy's
camp by order of the general K'iu-yin JjR ij|.
Kiang-tsze-ya in his canonisations assigned him the ruling
of the star Ts'ing-lung. (3)
II. The White Tiger Peh-lm. Q j&
The spirit ruling over the White Tiger star is Yin-ch'eng-
siu Wi )k $t> one of the colleagues of Teng-kiu-kung (above).
(1) Fung-shen-ycnyi, Hwui 56, p. 14 - 17.
(2) .. .. ,. „ , Hwui 66, p. 11.
(3) Fung shen-yen-yi Hivui 73 p. 32, 33: 99.
Fig. 464
4
Esprit de l'etoile du Dragon bleu— Tcheng-kieoi*-kong (Pagode de Yu-hoang).
The God of the Blue Dragon star— Cheng Kiu-kung (In the Yuh-hivayig
Monastery).
Fig, 465
Esprit de l'etoile du Tigre blanc. Yng-tch'eng-sieou (Pagode de Hoang).
The God of the White Tiger star. Ting Ch'eng-siu (In the Hwang
Monastery).
TS'IENG-LUNG-PEH-HU 127
His father Yin-p'o-pai J$!$£|tfc occupied one of the highest posts
at the court of Chow- wang j$ 3£ and was sent by him to nego-
ciate terms of peace with Kiang tsze-ya. The marquis Kiang
wen-hwan || •£ %fe seized him and put him to death. So Ch'eng-siu
his son attacked Kiang wen-hwan to avenge his father's death
but was defeated in battle and fell pierced by a lance. His
enemy sent his head as a trophy to Kiang tsz-ya.
As a sort of delayed indemnity, he was canonized as the
spirit of the White Tiger star. (2)
(2) Fung-shen-yen-yi Hxvui 9 5 p. 25: 99.
128 IMMORTAL GODS, GENII
ARTICLE XVIII
liWAN-Ii'EU-SHEIV AND RII-LANG-SHEN (B.T.)
i p i z m w
The Divinity of Kwan-k'eu (1) and his son Rh-lang. The
following article divides itself naturally into three headings :
historical facts, legend, cult.
1. Such facts as seem to rest on historic basis.
The Divinity of Kwan-k'eu is one Li-ping ^ #Jc and the
Rh-lang divinity is his son.
In the third century before Christ the famous Ts'in
Ijl Emperor Chao-Wang B$ ^ (255 B.C.) named Li-ping
prefect of Ch'eng iu /$, %$ in Sz-ch'wan. Li got an opening cut
in the mountain Li-tui ]H jfe, one li south-east of the town
Kwan-hsien, to give an outlet to the waters of the river Moh ffi
yY, thus preventing inundations and draining the marshes.
Then he dug two canals across the town Ch'eng-tu: these
were navigable and also helped general irrigation purposes. In
addition to these services he seems to have abolished the
barbarism of human sacrifice to the river god ; hence his own
canonization.
(1) Mt. Kwan-Tc'eu is 26 li to the north-east of Kwan-hsien }H $£ in
th9 sub-prefecture of Cheng-tu $ $f, in Ssch'ivan 0 )]\. Wen-wung, % ^ a
native of Lii-kiang JjJ £C in the sub-prefecture of Lii-chow-fu in Ngan-hwui
5£ flfr was appointed prefect in Ss-ch'toan towards the closing years of the
Han Emperor King-ti (g| H ^f?) 15G - 140 B. C. and made a new bed for
the Tsien-lciang ftjj ft by piercing a mountain. Hence the name }|| p.
Irrigation Mouth.
Cf. Mingyih-t'ung-shi ty — jjft M Bk. 6 7 p. 8 Ts'in Han Shu mHik^
Bk. 89 p. 2.
Fig. 166
Eul-lang.
Eul-lang.
kwan-k'eu-shen and rh-lang-shen 129
(Sources)
Pei-wen-yun-fu-tui-tsz jfifc $C M ffi M ^ Bk. 10 p. 45
Kia-k'ing. Sz-ch'wan-t'ung-chi-yii-ti % J| 0 )\\ %, 7&$L ]fc
Bk 10 p. 32
Ming-yih-t'ung-chi ^ — Jgfc •£ Bk 67 p. 23
Shi-ki-tseh-yi & IE $J II Bk 29 p. 2
Ts'ien-han-shu i${ f|| # Bk. 29 p. 1
II. The Embroidrey of Legend.
We hear first of a combat in which Li-ping rids the
countryside of a devastating dragon and chains it up under the
mountain Li-tui. (1) Then there is a ceremony of human
sacrifice to the River and an account of its abolition. The
following version is from the Shi-ki-ho-k'ii-shu j£ fB p\ |J| ij\ (2)
In the waters of the channels cut by Li-ping for irrigation
and drainage there dwelt a spirit to whom two young girls were
offered annually. A million cash were spent on the ceremonies
of this marriage. (3) Li-ping offered his own daughter. He clad
her sumptuously and committing her to the waters, he went to
the temple of the River-god, mounted the steps of the altar and
offered a cup of wine — but there was no response. In anger,
he cried, "Sovereign of the River: you are insulting me (4) ; let
us have our quarrel out!". With that, he drew his sword and
(1) Tuh-sing-tsahchi |$itt$ Bk.5 p. 9.
(2) Cf. Shi-M-tseh-yi & IE $l| jgj Bk. 2 9 p. 2.
(3) Cf. "The Five Saints" "Chinese Superstitions Vol XII p. 1100"
for a description of the ceremonies of Marriage with the River-god.
It was a human sacrifice. The girls were elaborately dressed in
bridal garments, and seated upon a bridal couch in richly decorated backs;
then they were taken out to the deep and drowned.
See also Vol X p. 7 80. The Marriage of the Count.
(4) The Chinese text is not too clear. The above is the explanation
of capable scholars and seems right. The meaning would be. "I have
given you my daughter in marriage, have offered you the wine of rejoicing
— and you are boorishly silent. Is not this contemptuous!" It was really
picking a quarrel.
17
130 IMMORTAL GODS, GENII
disappeared. But on the river-bank two green bulls were seen
in deadly combat — being of course Li and the River-god — and
the bout lasted long. Suddenly Li-ping returned in person to
his followers and said, "If you do not come to my help, I am
dead-beat with fighting. See there to the south, that bull with
his flanks girt in the white wrappings of my seal is myself." A
scribe went and stabbed the bull on the north. Thus the
River-spirit died and that was the last heard of him. (1)
HI. Cult.
The Hai-yii-ts'ung-kao [T£ f£ H £; records that the Divinity
of Kwan-k'eu was worshipped in the temple of "Eminent Virtue"
at Yung-k'ang-kiiin t|< ffc J$i that is, Kivan-hsien in Sz-ch'wan.
This divinity was entitled King and had a mandarin
assigned to take care of his temple. All the people of Shuh H}
(Sz-ch'wan) held the temple in great veneration and performed
sacrifices there. In a single year 40.000 sheep were offered there
and a toll-duty on them brought in twenty million cash. At the
birth-day of the God, the whole prefecture made contributions
for the banquet and processions. Even officialdom esteemed
the divinity.
In 1329 A.D. in the first year of his reign, the Yuen
Emperor Wen-tsung yt "$£ ^£ conferred on Li-ping and Rh-lang
the following titles :
Li-ping : The King hollowed, virtuous, dear to all, magni-
ficent and kindly.
Rh-lang: King magnificent whose renoun is unbounded,
eminent in beneficence and wisdom, good and generous.
Rh-lang.
This latter Rh-lang was in recent times more honoured
than his father, probably because of the popularity of the Si-yiu-
ki H ^ IE (6th Hwui p. 22) which gives this account of him :
(1) Cf. T'aip'ingyiilan ^f f | Bk. 882 p. 4.
Hai-yiits'ung-lcao & ffc |g ?£ Bk. 3 5 p. 20.
kwan-k'eu-shen and rh-lang-shen 131
His name was Chao-king j|§ ^ and he was a pupil of the
Taoist adept Li-kioh ^ Jg. The Sui Emperor Yang-ti pg $| ft
(605-617 A.D.) appointed him prefect of Kwan-chow /f| ft] in
Sz-ch'wan. A dragon, under the form of a bull, living in the rivers
Leng tff and Yuen jfifc caused annual floods. During the flood
in the fifth month Chao-king j|g jp; tackled the question: he came
with a flotilla of 700 boats, a thousand troops and ten thousand
men who stood on the banks and made a deafening noise by-
shouting and drumming. T chao-king flung himself into the
waters with drawn sword to fight the dragon. Those watching
saw the wathers grow red, then there came as it were an explo-
sion that cast stones into the air and a rumble like thunder.
The hero emerged brandishing sword in hand and with the other
waving about the head of the monster.
He was twenty-six years of age when he performed this
deed but when troubles came upon the national life, he resigned
and disappeared. However in a subsequent period of swollen
waters, the people of Kwan-chow saw him amid a fog mounted
on a grey horse and crossing the waters attended by a heavenly
hound. (1)
So a temple was erected for him at Kwan-kiang-k'eu jff /x
p. And he is generally known as Rh-lang of Kwan-kiang-k'eu,
grand marshal, nephew of the divinity. (2)
There is however another version of his relationships in
the Si-yiu-ki Bk. 1 Hwui 6 p. 22.
According to this, Rh-lang is Yang-tsien j§j ff£. He was
deputed by Yuh-hwang 3£|l to fight Sun-heu-tsz, 3£j$^. Con-
fronted, the two heroes began to recite their titles and Rh-lang
said, "Do you not know that I am the nephew of Yuh-ti 31 ft
and that my posthumous name is Hwui-ling-hien-wang-rh-lang
1 I 1 1 - IR. It is by order of Yuh-ti S ft himself that I
(1) The popular name for the dog is Ying k'iien, If ^ the eagle-hound.
(2) Sheu-shen-ki {± fc) £ j# IE P- 45.
132 IMMORTAL GODS, GENII
come to attack you". "Ah ! said Sun-heu-tsz," I remember that
the younger sister of Yuh-ti daigned to come down to earth and
married Yang-kiiln 1$ g" by whom she had a son. So that is
you ! If your life is dear to you, flee at once or I must kill you !
From this it follows that Rh-lang as Yang-tsien is the son of
Yang-kiiln and nephew of Yuh-hwang.
And in fact, Rh-lang is identified in the temples with
Yang-tsien, recognizable by his attendant dog (see fig. 166) or
his famous mirror that discovers lurking demons like a search
light, the Chao-yao-king J$ $£ $| (The Devil-exposer).
A few more samples of the posthumous titles held by
Rh-lang are :
Rh-lang-shen-sheng-chen-kiiin ~ J$ f$ §g jgL ^
Ts'ing-yuen-miao-tao-chen-kiiin ffi Tfi§, j$ M }% M
Ch'ih-ch'eng-wang fp jfa ^£
These laste two titles were conferred by the Sung Emperor
Chen-tsung % \$. % (998-1023 A.D.) and the T'ang Emperor
Ming-hwang Jg ^ ^ (Huen Tsung) (713-756 A.D).
WANG-LING-KWAN AND SAH SHEU-KIEN 133
ARTICLE XIX
WANG-LING-KWAN AND SAH-SHEU-K1EN (B.T ) C
3; m t m * s
I. Wang-ling-kwan. 3E SB IT
The statue of this worthy in most Taoist temples plays
the same role as K'ia-lan jjft 1£ does in Buddhist temples, a
gate-keeper.
Of his history as a historical personage we have but faint
details. At the court of Yung-loh fr |j|, the Ming Bfj reign from
1403 to 1425 A. D., there was a Taoist adept famous for skjll,
one Cheu-sz-teh, |g] ,g, ^ a native of Cheh-kiang province (from
the sub-prefecture of Ts'iuen-t'ang-hsien H H $$, more accurate-
ly of Hang-chow ^ j\\). He seems to have been a pupil of
Chang-yii-ch'u $| ^ ;f(J, the 43rd Grand-Master of Taoist, but he
attributed his adept practice to the tradition of Wang-yuen-shwai
3£ 7C Bill otherwise Wan-ling-kwan, first among the twenty-six
heavenly marshals, president of the Heavenly Ministry of Fire.
This Wang-ling-kwan was the pupil of Sah-sheu-kien (see below)
and he in turn was in the reign of Sung Emperor Hwui-tsung
% % ^ (1101-1126 A. D.) a pupil of the notorious Taoist adept
Lin Ling-su ^ ft §^.
As for the cult of a Wang; the Emperor Yung-loh ^ ^
seems to have been a great promoter if not the actual inaugura-
tor. In his reign an antique statue of Wang was found on the
shore of the sea and the Emperor worshipped it morning and
evening. He also had sacrifices performed in Wang's honour to
the west of the imperial town as a thanksgiving for the hearing
of his petitions. He had a temple built for him called "Temple
of the Heavenly Marshal". In the reign Man Teh W ^g (1426-
1436 A. D.). the title was changed to "Temple of the Virtue of
Fire" and Wang received the title of "True Prince Glorious and
134 IMMORTAL GODS, GENII
Kindly". This emperor had also the characters for, "Palace of
the Great Virtue and the Resplendent Intelligence" set on
the facade of the temple. The emperor Hien-tsung Bf] j|jf 5j?
1465-1488 A. D. changed the name of the temple to that of
"Palace of the Virtue of Fire" and added two characters
H g| Men-ling to the worthy's titles, meaning as much as
"Thaumaturge."
Every three months, the robe and dress of the temple
statue were changed. Every three years, certain parts were
consigned to the fire and every ten years the whole the costly
outfit was destroyed and renewed with all its pearls, jade and
silks. Celebrations were held on Wang's birth-day, and on New
Year's Day, the Summer Solstice and the Feast of the Appari-
tion of Wang and Sah, officials were deputed to offer sacrifice.
But when one Kou-kioh Jg[ J£ and his son Ku-lun )f|
jfo pretended to be possessed by Wang and Sah, the affair
became a source of disorder, and the government had to exile
these two men. Then two presidents of the Tribunal of Rites,
Hung-mo $fc |g and Wen-i ■% $£ (Ming period) denounced the
cult as a senseless practice. But as preceding emperors had
built temples for it, on one ventured to abolish the sacrifices.
However, the sensible arrangement was made that the various
sets of gala dress were to be kept in the monastery and not
destroyed: it was to be an affair for the temple exchequer. (1)
In fig. 594 it may be noted (as in fig. 172) that Wang
has three eyes, hence his place in a Taoist temple, sometimes
even in a Buddist one is door-keeper in a niche opposite the
entry, helped often by the K'ia Ian (2) or by Wei-i'u. He
carries a club to drive away evil spirits. Sometimes he is a
staff-officer for the gods, sometimes he enjoys the principal place
in a temple as chief object of cult therein.
(1) Uai-yu-ts'ungkao fa $& ft # Bk. 35 p. 24 etc.
Ming yih-t'ung-chi Ijjj — jfc ^ Bk. 3 8 p. 3 6.
(2) filfl i£ See Vol. VII Art XII p. 313 Wei-t'o ^ f£ is Veda, an Indian
importation of Buddhism).
Wang-ling-koan (Pagode de T'ong-tcheou).
W an g -ling -k wan (In a monastery at T'ung Chow).
THE TEMPLE OF WANG-LING-KWAN
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136 IMMORTAL GODS, GENII
II. Sah-chen-jen. fil jg A
This Sah-sheu-kien |f 1 said to have been a pupil of
Lin ling-su $fc ft ^ in the reign of Hwui-tsung $r 9J2 (1101-1126
A.D.)\vas a native of Si-ho 1§ ]pf in Sz-ch'wan and was a doctor
by profession. One day, by a slip of the pen, his prescriptions
killed a patient and Sah renounced his practice and left for
Kiang-nan f£ ~\$ hoping to learn at the feet of the Taoist adepts
Hii-tsing ^ %$, Lin-ling-su and Wang-shi-ch'en 3Ef#^. But when
he got as far as Shen-si ^H> ms purse proved to be empty. Three
Taoist worthies met him and told him that the Adepts whom
he sought had already left this earth : to console his grief, each
gave him a talisman. Hii-tsing, for it was no other, gave him a
written letter ; the second gave a charm that each time, on being
recited, made the reciter the possessor of seven cash; the third,
a spell giving power at will to make a thunderbolt strike.
Sah-sheu-kien parted from these good people, and thanks to a
recitation of the charm a hundred times a day, covered his
expenses and even could bestow alms. On arriving at the
Grand-master's dwelling in Kiang-si, he found all in mourning
for Hii-tsing, who had died a few days before. The new-comer
presented his letter, and lo ! it was the handwriting of the great
Tien-shi (Heavenly Master) % gjfl who had just died. The
letter ran : We three, Hii-wang and Lin have met Sha and each
of us has given him a talisman. You can safely send up his
name to the Emperor for promotion.
Sah became a famous magician. Having learned that in
tha town of Siang-yin-hsien f$ |5| jg$ (in Hunan $fj $j in the
district of Chang-sha Jf; fp ) young boys and girls were offered
in sacrifice to Ch'eng-hwang jjfc |^ (1) in a temple, he went to
investigate. As soon as ever he said, "It is an evil spirit, I am
going to burn his temple," the lightning flashed and the temple
(1) Ch'eng-hwang JfJ |!| is the tutelary spirit in charge of a town. He
is the Heavenly Mandarin of the place. See Vol. XI Art III p. 874.
Fig. d68
Sa tchen-jen et le Tch'eng-hoang chen sortant des eaux.
Sah Chen-jen and the God of the city moat coming out of the water.
WANC-LING-KWAN AN£> SAH-StfETJ-KIEN 137
was past saving. It was never rebuilt. (1)
Another account runs as follows. Sah-chen-jen stayed in
that same temple and during the night the Ch'eng-hwang (or
local tutelary god j$ |j§l appeared to a villager and ordered him
to eject an obnoxious Taoist adept from his temple. When the
villager got as far as the temple gate, Sah-shen-kien met him,
gave him some sticks of incense and said, "When I am
gone out, just light this at the foot of Ch'eng-hwang's statue."
The result was lightning bursting from the incense-burner and
the destruction of the temple as in the other account. But now
follows something better to which our illustration (fig. 168)
refers. Sah wished to put the river between himself and possible
consequences, but there was no ferryman : so he steered himself
across and then deposited the fare on the thwart of the ferry.
Straightway a figure armed with a golden axe rose from the
river-flood and greeted Shen-kin. He introduced himself as the
divinity of the burned temple : "I have accused you before
Shang-ti J^ ^ and have got orders to track you for three years
and, if I find the slightest flaw in your conduct, I am to strike
you". "But," retorted Sha, "Why, pray, do you come to me to day
if the three years are not run yet?" "Because your flawless honesty
in using the ferry has inspired me with the desire to follow you
and be your disciple. (2)
Another variant again to this is found in the Sheu-shen-ki
(see footnote above). Sah standing on the edge of the river at
Lung-hing-fu f | $| ^ saw a figure rising from amid the waters.
This apparition had a golden-breastplate and held a whip in its
right hand. In answer to Sah, it explained that it was the
divinity of the temple of Siang-yiu-hsien and that he had been
fruitlessly spying to find a defect in Salt's behaviour those twelve
years : as Sha was shortly to be admitted to high heavenly
dignity, would he kindly find a subordinate position for this
(1) Sheu-shen-ki (■$ jft IE) ± % p. 35.
(2) KiaUng-hu-nan-t'ungchi 3g ^ $] gj J§ ^ Bk. 171 p. 29.
18
138 IMMORTAL GODS, GENII
divinity?" 8ha retorted, "Would your cruelty and wickedness
do me any credit?" The divinity swore to mend his ways, and
Sah made a successful petition to Yuh-ti ^ ^j? to be allowed to
employ him as marshal;
8 hen-kin went on to Ts'ing chow ffi j\\ and there he received
a message from a group of heaven's officials that orders were just
coming from heaven summoning him to take up his high divinity
there. On the word he rose and became immortal. When his
mortal remains were enclosed in a coffin, it was remarked that
the coffin was so heavier than before : it was opened and found
to be empty. So it was known that he had become an immortal.
The Ming Emperor Siian Teh B^ jjf 3g entitled Safe's True prince
eminent and beneficent.
Fig. 169
Tchen-yuen-sien.
The Immortal Chen-yuan,
CHEN YUAN THE IMMORTAL 139
ARTICLE XX
CHEN YUAN THE IMMORTAL (Sien)
ft 7C ftfj
This immortal was a younger of brother T'ai-yih-hwang-
jen (1) ^ % || A- He lived a hermit's life on Mt. Wan-sheu
]l| H ill at Si-t'u "jjg ;£. His master was Tuh-ch'en-ta-fah-shi 31
H ;A; }& Bijl wno as usual trained him in magical arts. When he
had finished that course, he went to attend his brother's instruc-
tions in the temple Peh-yuh-leu ^ J^ on Mt. Ngo-mei ||$ |||
in ijj Sz-ch'wan.
Both of them were among the guests at the great banquet
of the gods given by Wang-mu 3i# lor the feast of P'an-t'ao-hwui
\ (2) That is to say, they were both ranked as immortals.
(1) T'ai-i-hwang-jen lived in the legendary ages, some time after
Jen-hwang \ J*; distinguished for skill in government, he was elected
emperor and reigned for over four hundred years. His sons were Tu %$
and Chang j|E. He studied the science of immortality on Mt. Ngo-mei #$,
m tfj (Sz-ch'wan 0 )\\ ).
(2) Shen-sien-t'ung-kien jj4 f[l| jfi jg Bk. 1, art. 2 p. 5;
Bk. 1 art. 6 p. 2.
Bk. 2 art. 9 p. 6 — 8.
140 IMMORTAL GODS, GENII
ARTICLE XXI
LIEH-TSZE (T)
The legend Lieh-tsze is a literary title for a man of the
Tih tribe (J^) whose name was Ma-tan || -ft. In his first
existence he had been in charge of forestry under Hien-kung j$
ft (882-811 B.C.). But when this prince destroyed the Tih, and
put Kung-t'ai-tsz ffijk^ to death, Ma-tan Jg^ fled from court.
In the time of Chao-suen-tsz ^ la ^ (595-576 B.C.) Ma
reappeared under the name of Tun jjf. He mounted his chariot
and entered the capital of Tsin ^f . The prince Ling g| had
intended to bestow office on him, but as the prince was guilty
of some lack of deference, Tun disappeared in a whirl-wind. So
the people of the North worship him.
Now Tun endeavoured to become a pupil of ln-hi fB" 5|£'
Twice he was rebuffed, some months later he was honoured with
a look, three years after that with a smile and finally after five
more years of aspirancy, he was accepted and ln-hi taught him
how to become immortal.
Tun married a young woman named Cheng Pft and then
sought out a new master, one Hu K'iu tsze lin jjj? Jc •-? $ft with
whom he stayed nine years. Then he removed to Pah-chow ^
>}\] where he studied under Lao-shang-shi $£ j§j j£. Here he
became the intimate of Peh-kao-tsze f £ ^ ^ and attained perfect
knowledge : he could now walk about the sky on wings of the
wind. Again he assumed a new name, Yiik'eu 3j® ^g and retired
from men for 40 years in the kingdom of Cheng ffft.
It was at this period in Pu-i'ien [§j B3 that he composed
the eight sections of the Lieh-tsze $J :f, afterwards called the
Chung-hii-king $>$[$&. He had considerable numbers of pupils
Fig. 170
Lie-tse.
Lieh-tze.
LIEH-TSZE 141
especially at the period of Duke Muh Tfefe. Word was brought
to the local mandarin Tsz-yang ^ p§ that he had living in his
district a man of worth who was poor and would be a fitting
Person on whom to bestow alms. Tsz-yang sent Lieh some
scores of wheel-barrows laden with grain, but Lieh thanked him
and declined to accept. When his wife was annoyed by this
self-denial, he explained that though the mandarin had just then
believed good reports about himself, he might in the future give
ear to evil critics and so he preferred not to take any gift •
Shortly after that, when the people of Cheng put to death Tsz
yang and his adherents, Lieh-tsze was not molested. (1)
(1) Cf. Shen-sien-t'ung-Tcien jjft -f|J| M |g Bk. 6 art. 1 p. 7;
142 IMMORTAL GODS, GENII
APPENDIX
THE HISTORICAL LIEH-TSZE AND HIS WORKS.
1. The Author.
No precise date can be fixed for the period of Lieh-tsze
life, but pretty well all are agreed that it was in the period
immediately following the death of Confucius, that is, after 479
B.C. Others say that he was compelled to leave the territory of
Cheng f||$ by a famine in 398 after he had lived there in poverty
and obscurity for 40 years.
His real name was Lieh Yii-k'eu ~$\\ ^ ^. Some critics
have taken the name of the work "Lieh-tsze" to be a nom-de-plume>
but in all probability the eight chapters contain for the most part
the actual teaching of Lieh-isze though edited by his immediate
disciples and later on modified or added to.
The actual work is clearly a composite arrangement by
several authors who have put their own ideas into it. But to
conclude, as a critic of the Sung % period did, that Lieh-tsz never
existed in as much as Sz-ma Ts'ien p\ J| jg makes no mention
of him, would be to go beyond the premises. Rather, there are
so many semi-historical legends about him that he must have
existed.
2. His Work.
Lieh-tsze and Chwang-tsze |£ -jp both handle the same
elusive, vague doctrine that is the Tao of Lao-tsze (^ •? ) in the
M $& S- However the works of these two are those of real
thinkers, a rare qualification among Chinese, writers. They have
developed the Master's doctrine and that is found to be enriched
and enlarged by the process.
THE LIFE OF LIEH-TSZE 143
Lieh-tsze's Treatise was first entitled; Chung-hii-king tft
J$sL jg? In 742, the Emperor Hiien Tsung M & rjk named it:
Chung-hii-chen-king tyt ^ $| $g. Later on, two more characters
were added and it was called : Chung hii-chi-teh chen king ?i|i f$j[
m m m *•
These works have been translated into many languages.
In French two are available : les Annates du Musee Cuimet, Tome
XX p. 282 sq. : Wieger S.J. Taoisme II p. 69 to p. 200. Partial
translations into English : F.H. Balfour in Leaves from my Chinese
Scrapbook (1887). Giles: Taoist Teachings Wisdom of the Fast
(1912)
3. His Doctrine.
On the one hand, profound and difficult speculations on the
origin of things v.g. Chapter I. The nature of the primal Tao Hf,
a begetter not begotten, transformer nor itself tranformed ever-
existent, immutable beyond sensation, whence issue all the beings
in the universe in virtue of the two-fold law, of the two fold modali-
ty of Yang |5|j and Yin |^ (the Active Principle and the Passive).
On the other hand, complete incertitude as to the origin
and the end of man. "The living know nothing of their future
state of death ; the dead know nothing of their future state of
new life" (an insinuation of metempsychosis). Also there is a
rude pantheism, "Thy body belongs to the skies and the earth
of which it is a morsel. Thy life is an atom of cosmic harmony:...
thy children and babies are thine but belong to the Great All.
Life is a theft from nature : all men though they be not culpable
thieves, yet live by stealing from sky and earth."
Added to this mixture of shallowness and depth one finds
everywhere in the course of the work the two more prolific ideas
of Taoism : first, the idea of unconstraint, free-and easy conduct
in politics and morals; secondly, practices aiming at prolonging
life, etherializing, refining away the body and arriving at the
condition of an immortal genius. We find constantly these same
144 IMMORTAL GODS, GENU
tendencies in Chinese Taoism, even here in what are after the
Tao-teh-king the fundamental documents of the doctrine, Lieh-tsze
and Chwang-tsze (Article XXII). It is these characteristics which
become more and more marked as we approach the charlatan
Taoism of Chang Tao-ling jjg aj| §S? (1)
The text of Lieh-tsze is readily available in coll. 348 and
349 of the Commercial Press's new edition of the Taoist
Canonical Writings.
(1) Tsz'yuan g$ $£ (Lieh Jlj) Encyclopedia Sinica (coulingl Lieh Tsii.
Wieger Taoisme, Tom II (Les Peres du Systeme Taoiste) passim.
Nan-hwa-chwang-shenc. 145
ARTICLE XXII
NAN-HWA-CHWAIVG-SHENG (TO
S 0 ffi £
CHWANG-TSZE, AUTHOR OP THE "NAN-HWA-KING."
Chwang-sheng %£ £ also called Chwang-cheu J$£ J^J and
Chwang-tsze $£ ^ was a distant descendant of Chwang-Wang
|£ 3E king of C7i'w 2§ (not his third son as the Sheu-shen-ki ^
T& IE would have it). He dwelt at T'ung-shan 0_ [Ij in the
territory of Mung-hsien j|£ IJ£ where he filled an official position.
It was there that he professed himself a disciple of Lao-Tsze $£
zf- (the historical Chwang died about 320 B.C.)
During the day, he would often fall asleep and in his
sleep, he became a butterfly that fluttered gaily about the
garden. On awaking, his shoulders were still twitching with the
movement of his wings. Puzzled he consulted Lao-tsze (the
historical personage died about 490 B.C.) "Oh", said Lao-Kilen
Ml&> "do you not know that formerly you were a white butterfly
that was to become immortal after having fed on the quintess-
ence of flowers and so nourished yourself on the quintessence of
Yin |^ and Yang % ; but one day you raided the peaches and
flowers in the garden of W ' ang-mv-niang-niang 3£ -fs£ $j£ $| and
the Blue Bird, (1) guardian of the garden, killed you and you
had to be reincarnated."
Chwang-cheu, at fifty years of age, at last learned the
secret of his being. Lao-tsze perceiving his virtue, gave him
(1) The Blue Bird is a metamorphosis of Shen-nung-hwang-ti's daugh-
ter (the fabulous farmer-emperor jp$ ^ Tgr ^ dated about 2737-2697 B.C.).
She was drowned in crossing the sea to join Ch'ih Sung Tsze #+£•¥". Then
she was changed into a blue bird and ordered to fill up the sea by dumping
all sorts of things into it. Wang-mu took pity on her and made her the
guardian of her garden. (Cf. Shen-sien-t'ung-Men).
19
146 IMMORTAL GODS, GEN] I
the five thousand characters of the Tao-teh-king %, ijg $£ (the
Taoist Classic) : he learned them off with the result that he saw
his body spiritualize and he was enabled at will to change shape.
So he resigned his office, (1) left Lao-tsze, crossed over into Ts'i
^ and became the intimate of a rich merchant T'ao-chu-kung
m * &• (2)
Later on he went off to the kingdom of Ch'u ^ where
the prince Hwui jg 3£ 488 - 432 B. C, employed him as his
master and here he wrote the Tung ling-king ^ f| $g in 9
chapters with the collaboration of his friend Keng-sang-ch'u f%
H ^. Here also a man named T'ien-ts'i BB ^ took him for his
son-in-law. This was his third wife for he had already had
Chwang-k'iao |£ gjf, the daughter of one Ch'u $£ and after her
death he had married one Sung $£ but he had put her away for
bad conduct. (3)
He stayed with his father-in-law in Ch'u for a little over
a year, then he left for the grotto of Lien-hwa-tung ^g Jfe fljj on
Mt. Miao-ku-she £g j$ %\ [[] in Chao-ti £g jfc. There he took
up a pupil one Ting-ling-wei T ^ JSfe (previously known as
Ting-ku 7 |) a man of Liao-tung j§f ^.
Then he returned io Ch'u jj§£ and took to writing. He
produced enough writings to fill five wheel-barrows. Wei-wang
j^ 3£ king of Ch'u ^g sent thrice a high official to invite him to
take office. At first he offered a "retainer" of 100 golden pieces,
and on the other two occasions raised it to 1000 but Chwang-tsze
was unmoved. He suggested that if the king would have service
from him, he might call his son to court. The king fell in with
this suggestion and the son became minister.
(1) The Sheu-shen-Tci gives a political reason for his resignation; viz
the wars of Wu-tsz-sii ^ -f- ^.
(2) The name, as a pledge of successful commerce often occurs on
the antithetic couplets \Tui-tss ff -^ presented to merchants.
(3) The Sheu-shen-ki gives him as spouse Jo-ngao shi ^ %l ]fc, and a
son Chwang-chi-yang :$£ ^ *fc.
Fig. 171
Hoai nan-tse.
Hwai-nan-tse.
NAN-HWA-CHWANG-SHENG 147
T'ao-chow-kung's son ( f>$$ ^ £•) is condemned.
T'ao had three sons and the second of them T'ao-pien \$
$j$ while drunk killed a man. He was arrested and was to be
beheaded. So the father sent his eldest Ch'ih-sun fp ^ with a
letter and a quantity of gold to Chwang-sheng in order to get his
help. He instructed Ch'ih-sun not to meddle with the business
beyond handing the letter and the gold to Chivang who was to
act for his friend with the fullest possible liberty.
Chwang-sheng told the young man he might go back home,
but the advice was not taken. However Chwang went off to the
king and told him that an unlucky star was about to appear and
that the only method to avoid disaster was to set free all priso-
ners. So the king issued an amnesty.
Ch'ih-sun did not know of Chwang's action in the matter
and thinking he had done nothing to help, demanded back the
gold. Chwang gave it back but he was raging. So back he went
to the palace and told the king that among the amnestied was
one T'ao, guilty of homicide, who on being freed had circulated
a story that the king had been bribed to open the prisons.
The king got T'ao arrested and beheaded. Ch'ih-sun buried the
body and returned home to be upbraided by his father : "It is
your love for gold that has killed your brother."
Chwang-sheng handed his pupil over to a friend, Feu-k'iu-
wung ££ _£ H and went off with his wife to Sung %. Here he
retired to Mt. Nan-hwa ~$ |p [jj at Ts'ao-chow ff ^fl and spent
his days in writing. There ho wrote the Nan-hwa-king in 33
chapters.
A humourous incident is connected with the sage's stay
there. One day walking at the foot of the mountain, he saw a
freshly heaped grave-mound with a young widow beside it busily
engaged in fanning the soil. Interested as a sage should be, he
approached and begged for an explanation. The widow was
furthering her husband's last will for he had enjoined on her not
to marry before the earth on his grave should have dried. Chwang-
148 IMMORTAL GODS, GENII
sheng gallantly offered his services to expedite matters, took the
fan, waved it and lo ! the earth was dry as a bone. The widow
thanked him and went off on her business.
Chwang-sheng told the incident to his wife on coming
back home. The lady was shocked at such unseemly conduct in
a fresh widow. "Oh, not at all," said the sage, "that's the usual
way of the world." His wife, scenting the sarcasm, protested
under oath that it was not her way.
Shortly ofterwards, Chwang-sheng died and his griefstrick-
en wife buried him. A few days after the funeral a young man
Ch'u-wang-sun $g 3£ ~% (Grandson of the King of Ch'u is the
translation) arrived intending to become Chwang's pupil. "What !
Dead! Then show me to the tomb!" And he did reverence to
the grave. Finding an empty room somewhere there, he settled
down to study. When half a month had passed, the widow
approached Ch'u-ivdng-san's servant, a discreat elderly man.
Was his master married? "No!" Then would the man be good
enough to act as go-between? Ch'u-wang-sun in fact made some
difficulties about the impropriety of unseemly haste. "But", said
the lady, "my husband is dead and that is all that is to be said."
So she put off her widow's weeds and got ready for fresh
nuptials. Then Wang-sun brought her face to face with her
husband's tomb and said, "Your man is risen!" She scanned
the face opposite her and sure enough, it was her own Chwang-
sheng she hanged herself for very shame. Chtvang buried her
in the vacant tomb and struck up a song.
Having burnt his house, off he went to Puh-shui }0| 7]^
where he engaged in fishing. Thence he went to Chung -tiao-shan
41 i$ ill where he met Fung-heu JU, ^ and his mistress Huen-nu
3£ -fc (or Ji -JjJ: Mother of Heaven). With him he loved to
walk the skies or visit astral dwellings. One day, dining with
the gods at Wang-mu's (3£ -J£), he was invested by Shang-ti Jl
tft with the kingship in Jupiter and assigned as his palace the
dwelling vacated by Mao-mung ^ -]f|, a stellar god who had
NAN-HWA-CHWANG-SHENG 149
reincarnated himself in the Chow dynasty and had not since
come back to claim his starry abode. Now Shang-ti recommend-
ed that in future leave of absence should be asked and not
merely taken. (1)
(1) Shen-sien-t'ung-Men jjjiji {\\[ $& $g Bk. 6, art 5, p. 4: art 9 p. 2
Sheu-shen-U -8 #$£ (J: 1?) (I part) p. 62-63.
150
IMMORTAL GODS, GENII
APPENDIX
THE HISTORICAL CHWANG-TSZE jg =f- AND HIS WORK.
I. The man.
Usually known as Chwang-tsze this famous Taoist's family
name was Chivang but his personal name Chow Jgj, with the other
characters Tsze-hiu ^f- $c. His posthumous title is Nan-hwa
chen-jen ffa §|| jf| \ and he merits the "chen-jen" by his vigo-
rous, original thinking.
He was born at Mung-hsien ffc J$£ in Sui Yang fjff: j^ in
the duchy of Sung % and lived at Tung-shan ^ [Jj. According
to some authorities he was originally from Liang $fc.
Chwang filled an official post at Mung-hsien but resigned
and went off to the kingdom of Ts'i H where he formed an
intimate friendship with Tao-chu-kung ^ ^ fe (1), an important
merchant in that country.
From Ts'i, Chwang went to the kingdom of Ch'u ^ where
he composed the Tung-ling-king flej J| $g in nine chapters. It
was in Ch'u that the king Wei Wang j^ ;=£ thrice offered him
official position.
II. His Work.
In 742 A. D., the T'ang Emperor Hiien-tsung Jf ]£ ^
conferred on Chwang-tsze the posthumous title of Nan-hwa-chen-
jen j|f Ijl j|| A and consequently the title of his writings has
over since been ^ ^g jjl #g. The text will be found in the
(1) i. e. Fan-Li ?£ J& having helped as Minister to the final victory of
Yiieh j|| over IT'u ^, left Yueh in 472 for Ts'i where he became rich by com-
merce under the name of Ch'c I tsz Pi Stl^^f ft and subsequently became
minister. Again he resigned and wandered off to T'ao (5{g (S.W. Shantung):
here again he became rich trading and farming under the names of
T'ao-chu-Jcung |5fg ^ ft.
THE LIFE OF CHWANG-TSZE 151
Commercial Press edition of the Taoist Canon under N° 687
(coll. 349, 350, 351) ; in Wieger (Taoisme II) N° 665.
French translations are to be found in "Les Annates du
Musee Guimet, torn XX p. 213 sq. : Wieger, S.J., Taoisme II
p. 202-509. In English there is Giles: Chwang Tsu, Mystic,
Moralist and Social Reformer. Legge : Texts of Taoism (Sacred
Books of the East).
The treatise comprises three sections:
1. Nei-pien pg |f in 7 chapters : work of Chwang-tsze.
2. Wai-pien #[> ^ in 15 chapters.
3. Tsah-pien $$ |f in 11 chapters.
The last two sections are the work of pupils, not of the
master himself.
Chwang-tsze collaborated with his friend Keng-sang-ch'u
M. Jl M commonly called Kang-tsang-tsze % ^ ^-, in the com-
position of the Tung-ling chen king j|^| |^g (in vol. 349 of
the new C.P. edition of the Taoist Canon).
These two works together with Lao-tsze's Tao-teh-king j£
ir M iM $2> Lieh-tsze's #] ^ Tch'un hit chen king tyi ^ jg> $g ,
Yin-hi's ^r j| Wen-shi-chen-king (1) -£ £§ ^ f?g, and Wen-tsze's
-i£ ^ T'ung-hiien-chen-king j| J ^ g form the real corpus of
Taoist doctrine.
IIT. His Doctrine.
A. The critic.
Chwang-tsze has flashes of wit, slashing retorts that
have passed into proverbs. He is an unrivalled master in the
art of piercing the weak spot. Even Confucius is not spared.
Having brought to the bar of the critic's justice that Utopian
politician "the fair speaker from Lu, that monger of silly tales
to the credit of Wen-wang t£ J£ and Wu-wang ^ 3E ", Chwang-
(1) Probably the work of T'ien t'ung-siu ffl [i] ^ (c 742 A.D.) Yin-hsi,
the guardian of the pass Kan-Vuh ]5f & through which Lao-tsze passed
out West.
152 IMMORTAL GODS, GENII
tsze concludes with this final sentence : "He may count as a
teller of the antique, not as a master of the antique." — "to want
to fit ancient ways to the ideas of one's contemporaries, is
running your car over the water and your boat over the land."
B. The Philosopher.
At least he has the honesty to confess ignorance as to
the law that governs the great cosmic transformations, cosmic
evolution, the origin of the world. "To say of the universe : "some
one has made it", or it has come from nothing are alike inde-
monstrable propositions." Chivang-tsze professes to know nothing
about the essence of the Chao ^g, of that Principle which he knows
only by its external manifestations. To ask questions about the
principle or to answer them alike betrays ignorance as to the
very Principle itself. Questions or answers concerning its nature
are foolish and inept for they suppose in the people who make
them a total ignorance of the nature of the universe and of the
Great Beginning. Surely a warning for commentators of the
Tao-teh-king and for those who would devise systems of interpre-
tation for it.
The principal points of the doctrine contained in Chwang-tsz's
works may perhaps be reduced to these heads:
1. Non-interference, non-assertion, inaction, " apathy" : —
Therein is the way of Heaven. "If a man would last long, he
must moderate his own self, not press to the extreme of any-
thing, always stop half-way. In this fashion one will keep one's
body intact, maintain life to the very last, support one's parents
till their death and last oneself to the very end of one's allotted
span." "One makes life last by using it only on that which
does not use it up." Chwang-tsze ch. III.
2. Egoism.— Avoid what might use up the vital principle
i.e. a) Affliction and worries, b) Too lively a desire of results
and success, c) Working over-busily at making oneself useful.
"If you are a useful man, you will not live to be an old one."
THE LTFE OF CHWANG-TSZE 153
"The axe spares, the useless tree but cuts down any one that has
got an acknowledged value : the over-zealous man is over-used."
3. Pantheism.— "All beings are participation in the Great
All". Heaven and earth make a mighty crucible in which beings
undergo transformation; let us leave the founder to do as he
will. We should accept in good part all that transformation
fashions out of us. The material of existing things has served
and will serve in due succession for a quantity of different
beings: let us leave full liberty to the transforming principle to
do its work. Your body is merely the loan of some coarse matter
which heaven and earth have made to you for a span of time*
Your life is a combination of subtile matter which also you have
from heaven and earth.
4. Taoist Wisdom — Let Heaven act and do not attempt
to aid its action. The crowning height of wisdom is to fall into
line with the march of universal evolution. Let time work, swim
with the current, concentrate on inaction. Real science, real
wisdom consists in maintaining one's life to the end of the years
assigned by nature without shortening it by one's own fault.
Chwang-tsze. Chap. VI and XL
Cf. Wieger Tom. II p. 408-411, 438, 439 etc.
References
Chi-na wen hioh ski ^ M % jg £ Vol. 67. ±_ ^ p. 17-18 p. 21-22.
Chen-sien-Ueh-chwang jjjiji f|I| ^l] f$ ( J^ !£).
Ts'z-yuen g$ $g (Chwang $£).
Mayers. Chinese Reader's Manual; N° 92 Chwang Ciww N° 127, Fan Li
N*> 3 3 6, Lao tsse.
Shen-sien t'ung-lien^ {\]\ Ji f 1. c. in text above.
20
154 IMMORTAL GODS, GENII
AKTICLE XXIII
IIWAI NAN ISZE
m s ?
THE SAGE FROM THE SOUTH OF THE HWAI RIVER
The Legend.
This worthy was originally one IAu-ngan |flj $ and was
king of the districts south of the Hirai in 122-116 B. C, that is
in the period Yuan-sheu % ffi of the Han Emperor Wu-ti jf| $£
^f. His younger brother was Liu-se §lj $fj, king of Lu-kiang jjS
yX- How the former came to get the title used above will be
explained by the narrative.
IAu-ngan had the reputation of being well versed in lear-
ning and especially in astrology. After studies under Kilen-tsze
}j| -y% a famous magician who taught him the three treatises of
the K'in-sin 3p ,fy (The Tempering of the Heart), Liu wrote the
Nei-shu [*J *' (The Inward Writing) in 21 chapters, the Chung-
pien cfj H (The Mean) in 8 chapters and then the three books
of the Hung-pao-wan-pih $| 'f( ~$!} Jfl on transformations, a work
of 100,000 characters. Liu was responsible for famous cookery
recipes: he taught the people to grind beans, to make the pickle
"T&iang-yeu |f -/^ and the famous bean-curd cheese Teu-fu ja $|.
About this time people remarked in the kingdom a young
man who called himself Wang-chung-kao 3E f^ ^ an(l there was
one very old man who told how he had seen this young person
a very long time before ; in fact he was one who made his
appearance in every generation. One Wu-pei fa $£ brought this
to the king's notice and the king had Wang summoned to court
and received him with all honour. After a long time, Wang at
last confided to the king that he was the brother of Hien-yuen-
hwang-ti ff ijfg ji ^ (i.e. Hwang-ti or else an emperor from the
Fig. 172
Wang yuen-choai.
Generalissimo Wang
HWAI NAN TSZE .155
ninth fabulous epoch) and that he had retired to Mt. Peh 4b ill
at Shang-kuh J^ @ because the Ts'in emperor She-hwang |(| #£
^ (211-209 B. C.) had summoned him to write characters. "I
make it my business" he went on "to teach men the doctrine of
immortality." The king of course immediately asked how that
could be achieved. "My friends will come to teach you", said
Wang-chung-kao 5£ ftfi "^fj.
A few months afterwards, Wang left the country and eight
venerable old men with white beards and hair presented themsel-
ves at the palace gate requesting an audience. Word was
brought to the king and he sent a smooth-tongued official to
.interview these importuners and get rid of them. They were
told that the king was on the look-out for three things, immor-
tality, deeper knowledge of the Doctrine, magic craft for killing
tigers and rearing buildings, and, as old men were of no use in
furthering those ends, the official could not dare to usher them
into the royal presence. The old men smiled: it was no crime to
look at a king and old men might be useful after all. And with
that they turned themselves into radiant young men! Off went
the official to the king and King Liu in person came out to the
palace door to receive them, barefoot, lor he forgot in his haste
to slip on his shoes. He brought them into the Sz-sien-i'ai
Palace yg, f[{j jf and there prostrate before them, he professed
himself their pupil.
The eight resumed their venerable aged forms and recited
to him what they could do by way of controlling winds, thunder
and the elements. The king asked them for the elixir: they
explained to him the 36 books of the Hiien-yuh-tav-king( Alchemy)
S Ifl-| and every day escorted him to collect magic simples.
On the Pah-kung-shan, the Mountain of the Eight Venerables A
^ [Ij near Shcu-chow H }>\] (Longevity Town) they concocted
the elixir.
In 122 B.C. (7c ^ year), Liu-ngan's son, Liu-ts'ien ^\\ j§§
who believed himself to be an incomparable swordsman challen-
156 IMMORTAL GODS, GENII
ged a military officer, one Lei-pei f| #£, highly skilled with the
sword, to a fencing-bout. In the match Lei-pei inadvertently
wounded the prince. Fearful of consequences, Lei plotted with
one of his friends Wu-pei fj£ $l£ ancl forwarded to the Emperor
Wu-ti a denunciation of the two Liu brothers, the kings, as
hatching a revolt against the throne. The emperor on receipt
of this sent an envoy Tsung-cheng ^ J£ to punish them. The
king of Lu-kiang, Liu-se, the younger brother, hung himself on
hearing of this turn of fortune.
Before the imperial delegate got to Hivai Nan, the eight
immortals came to invite Liu-ngan to go off with them. Liu not
knowing of his brother's death, wanted to fetch him first ; on
hearing of his loss, he demanded the death of the false L^ei-pei
and Wu-pei. But the eight dissuaded him for, said they, those
who would not kill even insects, could not be the killers of men.
So they took the king with them to Mt. Peh-knng and all moun-
ted up to the heavens. They left their simples and their alembic
behind with the result that certain hens and dogs ate and
became immortal. Now the Eight led the king to a mountain
beyond the seas where all the genii were gathered together. They
instructed him to address the genii as "Uncle, Immortal One"
and to serve them with respect in the hope of being himself
admitted to the palace of Yuh-ti 3£ ^.
Liu-ngan obeyed, but not having yet shaken off the royal
way, his manner of speaking and acting displeased the Immortals
as smacking of superiority and not redolent of due humility. So
a complaint was lodged with Yuh-ti, and the Heavenly Sovereign
seeing that Liu was not yet ripe for immortality, was for sending
him back to earth for reincarnation. Now the Eight came again
to the rescue and suggested that he be permitted to live for
three years at a distance from the Palace, alone and without any
official functions in order to give him time for conversion. After
conversion, he could be entrusted with office. Yuh-ti agreed.
The first step was to change the king's name. It was now that
he took the name "The Sage from South of the Uivai,"
HWAI NAN TSZE 157
Now Hwai-nan-tsze begged the Eight to save his brother
whose death was such a bitter grief to him. The Eight went off
upon the Western seas and got a branch of a fragrant wood
called "the tree that recalls the soul" Fan-hwan-shu jS^tfU : with
this they made a pill and gave it to the dead man : he revived,
practised virtue and was saved.
The Eight accompanied by Ho-heu fpf $| revisited Hwai-
nan-tsze, instructed him in all the mysteries related to him, and
escorted him to Tung- wan g-~kung ^ 3E ^, king of the Immortals
and he conferred on the sage the vacant post of T'al-kili-chen-jen
± U m A (1).
(1 Cf. Shen-sien-t'ung-lcien jjjiji f[]j M gg Bk. 8. Art. 2 p. 3-7.
158 IMMORTAL GODS, GENII
APPENDIX
HISTORICAL, NOTES
I. Tlio Literary School of Hwai-nan-tsze ffi; ^f ^-.
The court of the King of Hwai-nan 7^ ]fj was the gather-
ing place of scholars of all different shades of opinion but Taoism
predominated. Magicians and devotees of occultism met there
in great numbers. The prince himself Liu Ngan committed sui-
cide in 122 B.C. on an accusation of revolt.
Liu Tvh |?|J fg King of Ho-kien -/pj fpj fostered a school
which formed an exact contrast with Liu-Ngan's in Hwai-nan.
Whereas the Hwai-nan band strayed from classic tradition and
refinement and tended to Taoism and magic, the Ho-kien school
worked at the restoration of the ancient canonical writings. The
latter were Confucian, the former Taoist.
II. The Works of Hwai-nan-tsze fH f^f -J-.
The works attributed to Hwai-nan-tsze are collected uncle**
the title Hwai-nan-tsze-hung-lieh-kiai yf: ffa -^ #| ^J tfjfr. It is
included in the Taoist Canon and is to be found at N° 1,200 of
the Commercial Press edition. It contains 28 Kiien %fc and is
printed in the five volumes 863, 864, 865, 866, 867.
It is also called Hung pau wan pih |J| ||f "|| J|l.
It is divided into three sections:
1. Net shit pg ^21 chapters.
2. Chung shu 41 fir 8 Chapters.
3. Wai shu $|n *" Dissertations on various subjects.
This work is a collection of some of the literary produc-
tions of the motley company that frequented the court of the
prince of Hwai-nan.
It is very probable that Hwai-nan-tsze had personally little
or no share in it. The accounts to be found in the Shen-sien-
THE LIFE OF HWAI NAN TSZ 159
t'ung-kien $ji f[jj jj§ $|j and other Taoist books as to his personal
labours in the composition of the collection are at least very
doubtful.
Nevertheless this collection which we owe to Liu Hiang
|ilj [nj, the Librarian and President of the Committee for the
Canonical Books, is a very precious document for the reason that
it sums up perfectly the state of Taoism at the period 150-122
B.C. It marks a period of unmistakable degradation in the real
Taoist doctrine of Lao-tsze ^ ^, Chwang |jf ^-, Lieh ~Fj\\ ^ and
Wen -*£ rf*. Decadence appears in insertion of marvellous hap-
penings, the devotion to alchemy, legends. The work or compi-
lation known as Hwai-nan-tsze' 's is the dawn of degenerate,
charlatan Taoism. It is the first stage of falling off, a very
distinct branching off towards the Neo-taoism of Wang Pao ^
^| and Chang Tao-ling 5| j| |^.
160 IMMORTAL GODS, OENI.
ARTICLE XXIV
WANG-YUAN-SHWA1 (T)
3E 7C 8l|i
GENERALISSIMO WANG
Generalissimo Wang's father was Wanp-ch'en ]£ gi and
his mother Chao-shi Q$ J£. His father was already dead when
the child was born in the Ping-shen year pj ffi of Chengkwan
£ g| period, i.e. 63f A. D. His parents lived in Loh-li $$. jg. at
Siang-yang H|§. He was called VFanghioit (ngoh) 3£ ig and also
as fore-name Tung-ch'eng J^ f$.
He was gifted by nature with abnormal muscular strength :
but for study he had not the least interest. If disputes broke
out in fairs and markets, he brought the parties to reason and
everybody was full of praises for his sense of justice. Otherwise,
as he was of an impetuous character, persons who pushed their
own schemes detested him, and he could never succeed in cor-
recting them.
At Fu-fung fo JU,, there was one Wang-heh-hu Ji |& $£
i.e. Wang the Black Tiger. This man borrowed our hero's name
Wang-wu (ngoh) 3£ |g and under that name carried off women
and sold them. So much in awe did the peasants stand of the real
Wang-wu 3£ ^ that they were afraid to protest, not knowing
that they were being fooled by an imposter. The real Wang-wu,
getting to hear of it, killed 3E H ^ Wang-heh-hu and the people
then gladly went to the criminal court to defend their liberator.
But Wang-wu on appearing refused to kneel before the mandarin
and so was condemned as guilty. He thereupon grew furious,
his hair stood on end and he cried death to all such bandits and
deliverance for the people from their malpractices. He flung
himself at the mandarin who was barely rescued by his body-
guard.
Fig. 173
Nan-hoa Tchoang-cheng (Tchoang-tze).
Nan-hwa Chwang sheng (Chwang-tze).
WANG-YUEN-SHWAI 161
Wang once went to King-siang $|J ||, where he found that
a demon of the River (Kiang yx) dwelling in an old temple was
befooling the people. Every year on the sixth day of the sixth
month processions in his honour were held and people had to
provide ten oxen, ten pigs, ten sheep and wine for the sacrifice,
declared to be for the averting of epidemics. Tt was a cruel
imposition: people at times had to sell their children to meet it.
So Wang-wu burned temple and idol. Then the evil spirit stirred
up a raging wind but Sah-chen-jen |§ jjfc J\ (see Article XIX)
appeared and countered it and the evil spirit bad to take to
flight.
Yuh-ti 3£ ^ canonized him with the title: Wang Saga-
cious Generalissimo : also he had a seal big as a man's head
engraved for him with the four characters: Ch'eh-sin-chung-liang
iff 'b & $< • "Sincere and Conscientious". He also conferred
on him the office of spirit protecting the capital of the Empire.
Wang Tuen-shwai was most beneficent. As soon as ever
the Taoist priests communicated with him any business by means
of their charms, he straightway settled it. He puts to death
all the grievous wrong-doers he can discover and so people are
on their guard against offending him. He is of a very irascible
temperament: he always keeps close to the Gate of Heaven and
as soon as Yuh-ti commissions him to redress any wrongs down
in the world, he is off at once without delay. (1)
(1) Sheu-shen-U $% %$ IE (T i£ ) P. 10.
21
162 IMMORTAL GODS, GENII
ARTICLE XXV
S1E-T'1EN KltJN (T) B.
m * m
SIE THE HEAVENLY LEADER
Sie-t'ien-kiun's name was 8ie-shi-ywng Df ft H, his fore-
name was Lei-hing fjf %f : his father was Sie-ngen HJ" $y. When
he was born on one first of the month during the period Chen-
kwan J[ H 627-650 A.D., fiery wheels fell from the skies over
Shan-tung and lighted up the air with a marvellous light. Endowed
with a violent character and very irascible, Sie-shi-yung Hf ft ^
knew no fear, but his conduct was upright and he became sub-
prefect of Shan-yin \\] p|£. A superior official in Liao-tung ^ ^
pressed for the remittance of the taxes in order to " squeeze " a
thousand of taels from Shi-yung. But the latter gave nothing
but rather reported the matter to the viceroy who visited his
displeasure on the higher official of the two. This latter then
demanded of Shi-yung a present of a helmet and breastplate of
silver. The sub-prefect passed off on him an ox-hide with tin-
plates.
The superior officer now devised another scheme for
paying off Shi-yung. He sent a memorial to the viceroy praising
his enemy's military qualities and recommending him as the only
one capable of dealing with the rebels. So Shi-yung was put in
charge of the expedition and came off victorious. Being a care-
ful commander, he foresaw that the rebels might immediately
try a surprise attack. He stationed his soldiers around the camp,
not in it, occuping the best commanding positions: sure enough,
the enemy returned but found himself overwhelmed with arrows
and had to retire.
Yuh-ti 3£ tfi canonised Sie as Hwo-teh-Pien kiiin fc ^ 5^
;g Heavenly Sovereign of the Beneficent Planet Mars. He has
Fig. 4 74
Sie-t'ien-kiun.
Sieh, the heavenly leader.
sie-t'ien-kiun 163
control of summer. He is depicted as wearing a Tao-adept's
head-gear, and his feet move on fiery wheels: in his hands he
carries a golden staff. (1) It is easy to distinguish him from Na-
ch'a (Article XV) by the difference of attributes. Sometimes he
is depicted with six arms and three heads (Tantra style) and
riding on his fiery wheels : so he is to be found on a representa-
tion from the Hwo-sing Temple.
(1) Sheu-sJien-Jci (T #) ^ # IE P- 4-5.
164 IMMORTAL GODS, GENII
AE1ICLE XXVI
II\YU\T-K1-P'A.\G-YUE1\-SHYVA1 (T.B.)
u ?& m 7c Biti
GENERALISSIMO P'ANG
This worthy's name was P'ang-kiao ^fg ^j : his fore-name
was Chang-ts'ing -fi: $|. His father P'ang-ting ^g % and his
mother (Yao $[c was her family name) lived at Tu-k'eu $£ P by
Han-kiang ^| £j\ He was born during the reign of the Han
Emperor Hien-ti fj| Jffft ^ in the year Kwei-yeu %£ jSj, 193 A.D.
on the Kwei-hai bay (the cyclic number ^ %) in the eleventh
month.
All his ancestors had been boat-people and the family
enjoyed a high reputation among travellers. Once a lady had
passed the ninth of the ninth moon on board their boat and had
left behind her a hundred pounds in gold. She came back next
day to recover them and P'ang-kiao /f| ^ gave her back the sum
entire and would not accept the gratuity she offered.
On the twenty-eighth of the twelfth moon, in the evening,
a young woman came to cross the river. It was snowing and
nobody dared to go across. P'ang-kiao gave her shelter, got her
clothes dried, and on the thirtieth his father took her on board to
bring her to her home. But it was a stormy day, the River was
rough and the boat capsized. P'ang-kiao leaped into the waves,
bent on saving his father : thrice he brought him to the bank and
thrice the wave swept them out to the depths. Yet P'ang-kiao
and the father managed at length quite exhausted to save them-
selves. The woman had meanwhile disappeared, but it was she
who really had saved them : it was Kwan-yin-p'u-sah |J| ^
^- 3£
When the father and son got safe on to the bank, they found
Fig. 175
Hoen-k'i-pang yuen-choai.
The Generalissimo Hwun-k'i-pang.
hvvan-ki-p'ang-yuen-shwai 165
there scores of Kwei % spirits of the dead, ghosts (1) weeping
all around them disappointed that they had not been able to
drown them (2).
(1) On the 30th day of the 12th moon, all these ghosts leave the
nether regions or other abodes and gather about rivers, lakes, streams in
order to drown anybody who ventures to come there. Anyone of the
ghosts that secures his victim, gives his place in Hades to the soul of the
drowned and himself enters a new incarnation. This same is true of the
30th of the 7th moon. Hinc illae lacrimae.
(2) Sheu-slien-M ("p ^-) ^ # "IE P- 8
166 IMMORTAL GODS, GENII
ARTICLE XXVII
Ll-YUEN-SHWAl (T)
* it erfj
GENERALISSIMO LI
IA-fung ^ ^J" was born exacty at midday on the fifth of
the moon in 592 A.D, (in the year Jen-tsze ££ ^ , during the Sui
|5j| dynasty). His father's name was Li-fang ^ ^ and his
mother's Sun-ski ~% ^. Kin-hiang-h'eu $| £L P was tne place
of his birth.
Li-fung became a formidable pirate on the Southern seas:
he had fled from his home because he had killed the murderer
of a neighbour's parents : to this step he had been led by an
irresistible temper and herculean strength. He took refuge in
a temple of a marine divinity and there five genii who saw him
coming cried out, "Here's an angel coming !" Li-fung asked
them how they knew and they explained that as officers of Lung
wang f| 3: their business was to seize the water demons. So
saying, they brought out a sword from their den, gave it to
Li-fung and disappeared. This vision kept puzzling him thereafter.
Here are some of his exploits. On the Kiang £q (the
River) he one day spotted a suspect boat and went on board: it
was a pirate-ship full of young women and laden with valuables.
He set the women free and lectured the pirates on their robberies.
On. another occasion, still on the Kiang, he perceived in
the bed of the river a monstrous devil, and all about were huge
waves stirred up by a terrifying wind. Li-fung jumped out of
the boat and began to walk over the waves: a black wind raged
franctically hollowing out the waters : the devil appeared face to
face with Li in the form of a colossal Kiong-chu yj. Itf — a river-
pig, a porpoise — large as a mountain with a tail more than 90
feet long and attended by seven other demons. Li-fung killed
Fig. 176
Li yuen-choai.
Generalissimo Li.
LI-YUEN SHWAI 167
them all and the storm grew calm. The next night a spirit
came to thank him for his exceptional services and to assure
him that he would beg Yuh-ti 3£ *^, to recompense him for
them. Yuh-ti did reward him by canonization with the title of
"Generalissimo Li, chief of the advance-guard" ; he was assigned
two marshals as assistants (1).
(1) Sheu-shcn-M ^ f,t|j |£ ("p #) P. 9, 10.
168 IMMORTAL GODS, GENII
ARTICLE XXVIII
LUI-T«lEN-KltJN (T)
si * m
LIT', THE HEAVENLY CHIEF
The work Tsah-ki-chwan ^| IE f$ ca*'s him Liu-tsun §ij $£ :
Liu-fuli (|?lj |@) was his father and his mother was a Sic fit. He
was born during the dynasty of the Eastern Tsin J f in a
fisherman's boat at Min-kiang [Ijj£ yx on the 12th of the 8th moon
of the year Keng-tsze J^ -T (a cyclic number that might stand
here for 340 or 100 A.D.).
One day when his mother was drawing water from the
Kiang yX< he fell into the water but was so lucky as to cling to
some floating wreckage until his father could haul him out.
Though his family was very poor, the}- managed to send him to
study under Lo-chen-jen JH jf| J{ who taught him the " five
thunders" recipe by which he could control winds and rains. By
a public spirited use of this power, he made himself the benefac-
tor of the countryside and all the people went to honour him
as a p'u-sah, So he quitted the place but the peasants erected
a temple to him and prayed to him with sure effect.
At this time, a drought affected the regions under the
Eastern capital. The Emperor was in great distress and on
hearing that Liu-tsun was an infallible help, he went and prayed
to him. The drought was broken and the harvest was excellent.
The Emperor conferred on Liu the title of Hiien-hwa-is'e-tsi-
chen-kiiin ]£ \ fc •§£ "Hf iSL JJ" : True prince merciful benefactor of
the Empire. Yuli-ii 3£ tffr ratified this title and entrusted to Liu
the Supervision of the Five Cereals. (1)
(1) Sheu-shen-ki $ j$ %l ( f :#) p, 10.
Fig. 177
Lieou-fien-k'iun.
Liu, the heavenly leader.
Fig. 178
Les deux generalissimes Kao et Wang.
The two Generalissimos, Kao and Wang
WANG, KAO RH YUAN SHWA1 169
ARTICLE XXIX
WANG, KAO RH YUAN SHVVA1 (T)
3E jg H 7C ft|J
THE TWO GENERALISSIMOS, WANG AND KAO.
The "Fung ski chivan" $$ {£ 1^ gives them the names
Wang-t'ieli 3£ |£, Wang the Iron and Kao-t'ung "^ $sj, Kao the
Brazen. Wang was from the south of Yung-ch'eng |$ $c and A'ao
from the north of Ki-yung |jjj |f|. Both were born the same
year, 839 B.C. while Li-wang J|F 3£ of the Chow dynasty was
living, though just then he was in exile and a sort of republic
was in power.
The two had become sworn brothers: they held various
offices in different provinces of the empire but when Han-wang
jjs| 3i took no account of their advice, they resigned.
One day Kao-t'ung informed his friend that he was going
away on a voyage to Nan-ling \fa $(. "Do you not know that
that district is infested with tigers?" asked his solicitous friend.
"Death or life is of small account," answered K'ao-t'ung. So he
went off, and of course shortly his friend must follow him. It
was only Wang-t'ieh who met a tiger and he killed it. K'ao-t'ung
went to meet his friend, anxious lest he be the prey of tigers
and they made the return journey together. This friendship it
was that won the popular titles of Iron and Copper: so solidly
was their friendship welded.
In consideration of their braver)-, Yuh-ti 3£ *$? conferred
>n them the title of Superintendants of the Tiger Hill. (1)
(l) Sheu-shen-M (T # ) 4f ^ BE P- 10-11.
22
170 IMMORTAL GODS, GENII
ARIICLE XXX
T'lErV-HWA-Plll YUAN SHWAI
(of the Thunder Department)
m 0 # 7c Brfj
GENERALISSIMO TIEN-HWA-PIH.
The family name of this personage T'ien EB and his other
names are explained below.
This worthy, really being terrestrial electricity, took to
himself a human body in a field EB. His birth took place amid
terrifying portents : thunder, lightning, gales and rain ; but when
the new-born babe striding a huge serpent appeared, all the
bees fled to feed him with their honey.
On growing up, he took the family name of T'ien (EB
Field) with the personal name of Pih (Jji Complete) because his
birthplace was a field set off with flowers of which he presuma-
bly was the latest, the finishing touch. Then he retired to a
hermitage on Mt. Luh-lu yen jjj$j |j| jg. (Windless Precipice). It
was at the time when Nil wo ski ■$£ M i£ (1) was engaged in
stopping up the north-east gap in the sky; she was not successful
with her five-coloured earth. So T'ien-pih came to her help with
a mixture of the essences of fire, water and primal rock matter;
the fusion was forwarded by the South wind and then a dreadful
crash shook earth and sky. The gap was filled.
Later, he helped Hien-yuen-hwang-ti ijif $R §t *$?, to reduce
the rebel Ch'i yeu ^ -fa by showering on the rebel five-coloured
fire amid a whirl of wind and thunder. Hivang-ti conferred on
him the title and function of Dragon-master. But T'ien found
all this incompatible with being a hermit and declining withdrew
to Hiva-siu |jl If. Henceforth he added Hwa to his name.
(1) See account of Nii-wo id % K Vol. XII Art. XLVI p. 1070.
Fie. d79
Le generalissime Tien-hoa-pi.
The Generalissimo Tien hwa-pih.
t'ien-hwa-pih yuan-shwai 171
When in the reign of the Emperor Yao J=|, the demon
monsters and the ten suns were causing trouble and tenor on
earth, Yuh-ti jg, ^ by edict conceded T'ien-yuen-shivai the right
to range over heavens, sun and moon, riding on the lightning
and carrying in his hand the thunder-banner.
At the end of the Han ^ dynasty, the demons again
scoured the earth and human perversity was at its worst. So
Yuh-ti canonized T'ien Hwa with the title Lei-men-pih yuan shwai
fa P^ Jp 7C El]], Pih generalissimo of the Thunder Gate (i.e.
Ministry or Department, Porte). He entrusted to him the supervi-
sion of the twelve subdivisions of the Department to aid Chen-wu
jH jf£ in overcoming the demons of epidemics, attending to
droughts and floods, and putting to death criminals. (1)
(1) Sheu-shen-M fa jf,f |£ (T= #) P. 11.
172 IMMORTAL GODS, GENII
ARTICLE XXXI
T'lEN Ytf YUAN SIIWAI
ffl If tc arfi
THE GENERALISSIMO 'Field Rain."
This fabulous personage was the son of the Green Dragon
who flying from the pursuit of Ts'e tsi chi h kiiin *£ \$ m. 1g, had
come to hide in the grotto Hwang-sha-tung (Yellow-sand Cave)
jf t^ i[nj in Sz-ch'wan and there had taken to himself a beautiful
woman called P'ang Jff. Ts'e-tsi overtook them as the woman was
with child : the Green Dragon took to flight and the woman hid
herself in a field. The pursuer found her there and caused the
instant birth of the child by a frightening pass of his sword. He
did no harm to the child though it had the head of a dragon, but
bade the mother suckle it. As the rain fell and the thunder
growled at the moment of the birth in the field, the name T'ien
yil, Field Rain, was given the child.
At the age of six Tien-yu was entrusted to Chaiuj-chen jen
</H m. A to be educated : his tutor taught him the science of
thunder and gave him the name Ts'uen-ling & f|. Then in
retirement on Mt. Tsc-hwa (Purple Flower Mt.) ^ |p \\}, he
began to meditate on how he came into being and asked a venera-
ble Taoist adept to enlighten him. Thus he learned that his father
was the Green Dragon and that his mother, now blind, was
living at Lung-ijcu p§| :£f in Sz-ch'wan.
This news inspired him with deep resentment for the
pursuer of his father. Two years after that, he went to visit
his mother and in a fit of resolution to avenge his father, he
tore up the cloth of his tent and made of it a flag: with this he
coursed the skies to hunt out his enemy. His mouth exhaled
water which became clouds and at the waving of his standard,
the thunder rolled. Twelve demons stopped his career and
T'ien-ijii enraged gave battle, but there was no decision.
Fig. 180
Tien Yu Yuen-choai.
Tien-yu Yuan-shwai (Generalissimo Tien-yii).
t'ien-yu yuan-shwai 173
Yuk-ti 3£ iff then summoned T'ien-yu and explained that
Ts'e-tsi had been aiming- only at the general good by driving off
the Green Dragon and so T'ien-yu must not bear him a grudge:
as for the twelve demons, though indeed they deserved death,
now that they had stayed him from vengeance they desired to
become his subordinates.
Now Yuh-ti canonized him as Hiang-yao-k'iu-sie yuan shivai
pj£ ^c ^ffi 3f(S 7C Bfjl : tne Generalissimo conqueror of hobgoblins and
exorcist of the obscene. He is represented as holding in his
left a thunder-bolt and in his right a yellow flag. Fig. 180 shows
a character inscribed ^ on the triangular flag attached to a dart:
this is ling ^ ; it is a royal commission. (1)
(1) Sheu-shen-Tci (f %) S& jjjij! IE p. 12-13.
174 IMMORTAL GODS, GENII
AKTICLE XXXII
TANG YUAN SHYVA1 (T)
S 7c Bill
GENERALISSIMO TANG
This Generalissimo was born at Hwai-chow fff j'\] during
the reign of the Sung Emperor Chih-tsung ^ f f ^ in the Yuan
yeu period (ytflfc)' 1086-1094 A.D. All we know about his parents
is that his father had a posthumous title Ho-kia-tsai-siang ^ %
^ /f:| and that his mother belonged to the Ch'en p|f. On the
day of his birth, there appeared on the high-road some thirty
children with flags together with a new-born babe : the children
explained that they were escorting "Yih-luh-fuh-sing" — #fr f| J|
"The lucky star for all the way." The child's complexion was
black but he was endowed with all the talents of mind.
Tang was three years a Commissioner of Inquiry and he
proved to be above corruption : he meeted out justice to all, be
they relatives or absolute strangers, and his skill in unravelling
cases passed as miraculous. It passed into a popular saying that
if the Black Judge put a man in prison, it was deserved, and it
became the theme of popular songs that nor man nor devil for
sheer awe could look at him without tears.
He died aged 97 and Yuh-ti 3£ ^ canonized him. As
symbol he carries a mace. He is a punisher of evil-doers and a
rewarder of the good. (1)
(1) Sheu-shen-M (T #) ^1 jfi'j' IE P- 13.
Fig. 181
Tang-yuen-choai.
Generalissimo Tang,
Fig. 182
Che-yuen-choai.
Generalissimo Shih.
SHIH YUAN-SHWAI 175
ARTICLE XXXIII
SHIH YUAN-SHWAI (T)
5 7C Bit
GENERALISSIMO SHIH
The seventh year of the Chow Emperor Silen-wang Jgij If
jE, 833 B.C., is given as the year of Skill's birth; and the day
was the Pure Brightness Festival — Ts'ing ming $ H^, the 6th
of April. That day the dragons had great rejoicings and there
was rain and wind. He was born in Siang-k'i ^g ^ of a father
called Wen fu^^ and a Han fft mother. He bore the name
of Shen-ynh jffi ^ (Divine rearing). Possessed of a pleasing
exterior, he went oft" to study under Yin-yil ffr -^f at Kivan-chung
Later on, he built a house south of Mt. Mei ,/j| pj and stayed
there. During the seventh month, an alarming draught set in:
the harvest was in jeopardy and the peasants came to consult
Shih in their distress. So he took a bath, changed his clothes
(ritual proceedings before worship), burned incense and made
prostrations : the people joined with him in worship. The prayers
were heard and rain fell. But during the prayer, Shih was suddenly
changed into an immortal : only his garments marked the
place where he had stood. New arrivals now announced that
they had met Shih escorted by over a hundred men with flags
riding eastwards. He bade them thank the villagers on his
behalf and explain that Yuh-ti 3£ ^ had entrusted him with an
urgent mission.
Shang-ti J^ ^f put him at the head of the Thunder
Department with the office of rewarding the good and punishing
the evil (1).
(1) Sheu-shcn-li iT #)# # IE P- 13-14.
176 IMMORTAL GODS, GENII
AETICLE XXXIV
FU-YlrVG-YUAiV-SHWAl (T) B
m • 7c Biii
GENEKALISSMO FU-YING
At the foot of the famous T'ai-shan fj| |I| in Shan-tung
there dwelt one Fu-ho-kung @|J ^ Q and his wife Ngeu yang
shi $fc % J£. They had a son T'ai yii ^ ^. He was born
in the first month of the year Jen-yin f£ ^ during the reign of
the T'ang Emperor Hi-tsung j§ ^ ^, 882 A.D. (]) The child
proved to be of an energetic, choleric temperament.
Grown up, he stood for the examinations and failed. So
he shut himself up in his room and studied intensely. One night
as he sat studying, one of the Demon-foxes— one with nine tails
— taking the shape of a man, opened the door and wished to
start a conversation with Fu-ying but the scholar would not take
any notice of the intruder.
Next day, the fox came again, and now knocked at the
window but the student did not make any sign of attention. Now
the fox became a monstrous giant with eyes as big as bells, jaws
like a dragon's and a mouth like a tiger's: this monster entered
the room, sat upon a tea-table and began to fire its eyes and
nose with a fire brand which it had in its hands. The recluse,
without looking up from his books, told the monster that he
knew quite well he was the same as yesterday's intruder but
that it did not frighten him in the least. With that he flung his
brush for red writing at the Demon-fox full in the face. The
monster on the instant turned into a woman, thanked him and
said : "You are a high dignitary : Ynh-ti 3£ i^f shortly will put
(1) Whole account is from Sheu-shen-l'i (~f ^) p. 14 but the account
there wrongly gives the date as 9th year of Kien-fu period 1& ffi; it was
the 2nd of Chung-hwo >|" 5fD - Kien-fu was only 7 years long.
Fig. 183
Fou-yng Yuen-choai.
Generalissimo Fu-ying.
FU-YING YUAN-SHWAI 177
you in charge of all spirits and hobgoblins in this region. May
I hope that you will pardon my faults?" "From now on, "
replied the recluse, "you must turn over a new leaf and practice
virtue."
In fact, Yuh-ti's edict soon was published summoning
Generalissimo Fu-ying and conferring on him the dignity of
regent and notable of the district.
23
178 IMMORTAL GODS, GENII
ARTICLE XXXV
YANG YUAN SHWA1 (T) B.
Wj yt fift
GENERALISSIMO YANG
The information about this personage is more than usually
vague. His lather was Yang, his mother was Sii f£ and he was
born in one of Keng-shcn $£ Ef3 (cyclic number) years under
the Han dynasty fj| on the 16th. of the 10th. month. He was
given the name Piao ^, "Little Tiger/' because immediately
before his birth a tiger was seen running up — and the peasants
began to cry out, "Tiger ! Tiger !"
Becoming a mandarin under the Han Emperors, he
obtained the pardon of a robber whom the Emperor was about
to put to death, and once when local mandarins tried to
corrupt him with a gift of a thousand silver pieces, he went
on with his resolution. Whilst he exercised his functions at
Yang Chow ^ j\\, he distinguished himself for courage and
perfect integrity.
Shang-ti J^ ^ granted him the post of terrestrial spirit
and attached to him is a military officer. He has authority
both over this world and the world beyond: — 1) in the other
world, over the demons of the five directions and over the ten
rulers in Hades, 2) in our world, he is charged with the rewar-
ding of good and evil actions and further has a power of restraint
over the demons of the sea and of mountains. On the whole,
as a reward for his own observance of law, he has been elevated
to the position of a formidable potentate. (1)
(1) Sheu-shcn-U (T #) 45 4§ IE. P- 15,
Fig. 184
Yang-yuen-choai et son officier militaire.
Generalissimo Yang and his military attendant.
KAO-YUAN-SHWAI 179
ARTICLE XXXVI
KAO-YUA1V-SHWA1 (B.T.)
|wj 7C BitJ
GENERALISSIMO KAO (a faultless healer).
Kao-yuan-shwai ^ y£ ffi was a reincarnation of T'ai-yih-
chen jen jk. Zl M A (Article XII) in the womb of one Mei, #|,
wife of Kao-ch'un-kung "j^ ^ ^. For the date of his birth we
have only the very indefinite data, the Kia-tsze day (^ -^ first
of a cycle) of the 11th month of a Kia-isze year. At birth he
dazzled everybody with the fire-like brilliancy of his body, so
his parents threw him into the River f£ as an evil genius. But
Yoh-shi-t'ien-tsim ||| gjfj ^ l|r (The Deva Medicine-Man) saved
him and took him as a disciple. The boy grew up to be very
beautiful and his master called him Yuan j| and taught him all
kinds of wonderful spells.
Kao-yuan could cure monkeys, serpents, tigers of their
maladies or wounds. For instance he cured a tiger of a bad
throat by the application of the bone of a serpent.
He had a remedy for every evil. Once he came upon an
immortal who had a suppurating sore on his back : he got the
wound to close by the application of the dew from the flowers
called K'iiing-hwa $J| ;f£ (flowers of the immortals) . This particular
immortal, bent on founding out a weak spot in Kao's art, told
him of an old cypress that was withered and dead and challenged
him to revive it. "Quite easy", "said Kao, and sprinkling it with
Kwan-yin |^ ^ lustral water, he made the tree live again. Then
the immortal proposed to him the difficult task of providing
issue for a childless grandee : but Kao had a nostrum in his
pharmocopeia for that too. "All very well," said the immortal,
"but you doctors only heal one evil by causing another. The
simples you use would have produced seeds and from the seeds
180 IMMORTAL GODS, GENII
new plants might have come: you injure the plants to cure men".
So Kao could only sigh, "True ! One cannot save hoth at once" :
he thanked the immortal for this reminder and gave him a
recipe for resuscitating people.
As Kao had on his voyages done an immense amount of
good, Yuh-ti 3£ ^ conferred on him the title: Generalissimo
Kao, avatar come from the nine skies. (1) His statue is to be
found in the temples of the god of healing or in those where
Buddists worship Yoh-shi-fnh H ftjjj f$, The Healing Buddha.
(Baishajyaguru : see Chin. Sup. Vol. VI p. 115)
(1) Sheu-shen-li (T #) •-» jj$ It p. 16-17.
Fir. 485
Kao-yuen-choai le medecin transcendant.
Generalissimo Kao, the peerless doctor.
Fiff. 186
Tchang-yuen-choai le protecteur contre la variole.
Generalissimo Chang, who protects from smallpox.
CHANG-YUAN-SHWA1 181
ARTICLE XXXVII
CHAJ\GtYUA3V-SHWA1 t.b.
3R it £f|i
GEXERALISSIMO CHANG, AVERTEK OF THE SMALL-POX.
Chang's father had the personal name Kwei J^ and his
mother was a Hwang fa. He was born at Ning-hai Sf£ $J in
Shan-tung in 703 A.D., i.e. the year Kwei-mao ^ JJ|] during the
reign of the Empress Wu-heu |£ fc, on the Kwei-mao ^f JJ[1 dav
of the 8th moon.
Chang had a very handsome face with splendid beard and
resembled Wang-ling-kwan (1) BE It TlT- He was possessed of
a clear intelligence and passed the official examinations, becoming
a prefect of the second class. He was greatly esteemed for his
consistent justice. During his administration many students
took their degrees for he was never severe towards. them. When
the surrounding districts were ravaged by an epidemic, bis was
spared and the residents built a temple and honoured him there.
Yiih-ti 3£ 'n^ knowing him to be exactly just and of a
piercing intelligence, conferred on him the title, "Speedy Avenger
of Injustice," and the office of watching epidemics. Also he was
to guard infants against small pox. (2)
Chang is one of the male divinities of the small pox and
his statue is to be found in very many temples.
(1) See Article XIX above.
(2) Sheu-shen-lci (T :#) JS ipME P- 2 0.
Cf. Vol. X (below; : Chap. V Art. Ill p. 7 57 sqq.
182 IMMORTAL GODS, GENII
ARTICLE XXXVIII
SIN-HING, KEU YUAN-SHVVA1
(Thunder Department) (T) C
* m tf 7c BrtJ
In the prefecture of Ku-yung-chow "£ % )\\ on Mt. Shen-lei
1$ m \ti (Mountain of the Spirit Thunder) the thunder-god was
wont to come forth out of the mountain-side at the 10th moon :
during summer and autumn he hid under the form of a hen. A
poor wood-cutter of Yung-chow named Sin-hing ^ JS. and with
the added name of Chen-yii U ^ used to cut fire-wood for his
mother. One day in the eighth month while cutting faggots on
Mt. Shen-lei, he had the good fortune to come across five hens
roosting in the depths of a cave. He took them off home to
his mother. She put four of them into a crate-hasket, covering
them over with clothes, but she kept the other out to kill it and
cook it for a meal. But this hen spoke and said to her:
"Beware, I am the Spirit of the Thunder: you cannot eat me:
beware of doing me any harm." The old lady was quite unmoved
by this prodigy : thereupon the lightning flashed and she was
dashed to the ground.
Siu-hing came back again, this time with fire-wood and
wine and found his poor old mother lying lifeless on the floor.
He could not understand why his mother, so good an old woman,
should have been killed or how she could have died so suddenly.
Just then the wind howled, the thunder rolled and from amid
the thunder-clouds the outraged divinity was about to kill
Sin-hing. But instead, in consideration of Sin's filial piety, a
Taoist adept appeared and said, "If 1 have killed your mother,
the reason is that she was about to kill me. Do not bear me
any grudge : I am the Thunder-spirit and I now ask your pardon."
Thereupon, he gave Sin 12 iron-pills. Sin swallowed them and
was completely metamorphosed. His mouth became a beak; he
SIN-HING, KEU YUAN-SHWAI 183
grew wings : in one hand he held a hammer and in the other a
wedge : beneath his feet were five drums. His first task was
to save his mother. That done, he disappeared.
The sovereign of the heavens canonized him for his great
filial piety with the title : Generalissimo of the star Keu, member
of the Thunder Department. Along with Pih-ijuan-shwai (Article
XXX) he rules over the demons of the five directions. (])
Chang's statue along with of Pih-yuan-shwai is often to
be seen in temples of Chen-wu jpl "p^, e.g. in that at T'ai-hing.
This spirit seems to be merely a doublet of Lei-kung f[f ^
(the Thunder Divinity) and has no historical prototype.
(1) Sheu-shenl'i (T #) ^ 1$ IE P- 21.
184 IMMORTAL GODS, GENII
ARTICLE XXXIX
T'lEII-YUArV-SHWAl (T) B.
M 7c Biti
T'ai-yih-chen-jen js: & 0L \ received from Yuh-ti 3£ ^
an order to send one of the six Ting ~f spirits (see Art. XIII)
to earth to be born from a Yen woman JfS : for the child there
was to be no father. The birth took place on the seventh day
of the fifth month in the year Ping-wu p*j ^ of the Emperor
Sin -^ of the Slicing j*j dynasty. (1) The name of the child was
THeh-t'eu.
From earl}' youth, he was remarkable for courage and
daring and his strength was such that he could knock over nine
oxen. So in a series of Herculean toils, he killed a demon south
of Shui-ying 7k. |fj, tamed a horse of fire north of Yin-shan [5J;
|lj, killed another demon at Ye-hwo-miao jgf fc )f$\, took captive
a Demon-fox at Tse-hii-leu % |g j^, and destroyed a Demon-
snake of the Kiang yX-
Yuh-ti rewarded his bravery by confiding to him the
administration of the Northern lands and honoured him with
the title of "Fierce, Impetuous Generalissimo T'ieh." (2) The
whole stoiw seems to be lacking historical basis.
(1) There were three Emperors of this name in the dynasty: Siao
Siu (1373-1352 B.C.); Lin Sin (1225-1219 B.C.) and the infamous Chow Sin
fcf ^S, the last of the dynasty (1154-1122 B.C.). The year Ping-wu does
not fall in either of the first reigns: it falls on the year 1155 B.C. and
perhaps this may be meant as the first year of Chow-sin: if not, the dating
is purely at random.
(2) Shcushcn-ki (T #) 45 ^ IE P- 23.
Fig. 187
T'ie-yuen-choai.
Generalissimo T'ieh.
Fie. 488
wM
/! /
4L
R'ang-yuen-choai.
Generalissimo K'ang,
K'ANG-YUAN-SHWAI 185
AKTICLE XL
K'ANG-YUAN-SHWAl (I J T.)
B 7c Brfi
GENERALISSIMO K'ANG
An incarnation of the dragon-horse took for its father
Kwang-yeu |ff j§ and for its mother a Km ^: these people dwelt
on the banks of the Hwang-ho (Yellow River) jlr */pJ. The
birth of the child, K'ang, took place on the wholly mythical date
of the 9th year of the Emperor Jen-hwang £ Jl during the
period Yen-teh 4£ ^.
K'ang was remarkable for his compassion : he never did
harm to any living being. Worms and ants were the objects of
his tender care. His one great pleasure was to drink a pure
noble wine.
One day he saw a bird of prey swoop on a little heron
and carry it off but the little bird fell to earth again with a
broken wing. So K'ang took it home, bandaged its wing and
nursed it: the heron grew big and one day brought in its beak a
stem of the herb of immortality which it presented to its
benefactor.
On the lips of the people, he was spoken of as the
"beneficent" for he cured all sicknesses. So the Celestial
Monarch confirmed the title formally as: "Beneficent and sage
generalissimo," and conferred on him supervision of the four
cardinal points. He is depicted as carrying a club in his right
hand and a golden axe in his left. (1)
(1) Sheu-shen-M (T # ) 4i # IE P- 23.
24
186 IMMORTAL GODS, GENII
ARTICLE XLI
MUNG YUAN SH1VA1 (She Merciful) ( I ) IS
j& 7C A|I
Somewhere in the fourth century B. C. a temple was built
in the kingdom of Chao ^ in honour of Mung with the title of
Tsiang-kiiin $f jpf, Marshal. The actual dates of his life are
uncertain. He was born on the 12th of the 8th moon in the Wu
sheng year ^ ^ of a mother Kwok ||S and a father Ki-hao i|>/ff.
The child's name was Mung-shan jfc (1|. He died in the 12th
moon of the Keng-ch'en year j|? j||.
Being very sympathetic, it happened that as mandarin
his thoughts turned to his old mother and to the mothers of so
many prisoners in his charge. These poor fellows, he reflected,
could not go to see their mothers. So he visited his prisons
and told the immates how their state actually conflicted with
filial piety. The prisoners wept and asked for the favour of
being allowed to revisit their mothers. Then Mung made a pro-
posal to them. "If you all promise to be back here by the fifth
of the first moon, I will let you go home on the twenty-fifth of
the twelfth moon." The prisoners agreed, were let go and kept
their word. It became an annual custom.
So Mung began to meditate how these fellows were really
good men : they had filial piety, they were trustworthy : they were
even just in as much as they came back to pay their debt to
human justice. So one day he said to them all, "If I set you
all at liberty, will you conduct yourself well for the future?"
"We have been bad in the past," they answered him, "but we
swear that from now on, we will lead blameless lives." "Then,"
said the mandarin, "I set you all free." The prisoners said,
"That is all very well for us, but what about you yourself?"
"Oh, I have only one life and if I lose it in saving hundreds of
Fig. 189
Mong-yuen-cboai.
Generalissimo Meng.
MUNG YUAN SHWAI 187
others, what harm does it do?" The convicts protested that
they had merited death by their crimes and could not consent to
purchase their liberty at the cost of his innocent life, seeing too
that they owed him many favours. Mung-shan, now in tears,
said, "Be assured, I have my own ways of managing." So the
prisoners were freed from their chains, did obeisance to him
and left.
The superior mandarin, one T'eng Fj|£, informed of what
had happened sent for Mung shan, had him punished and censur-
ed him : "I order you to get back the 800 prisoners whom you have
set at liberty: if one solitary prisoner is missing, you will forfeit
your life." Mung-shan replied, "I am ready to die, but I cannot
get back those eight-hundred.'' Then he seized a lance and
tried to pierce himself: three times he tried and each time an
invisible power struck it aside and only the lance-handle met his
breast. Mung now heard someone calling him out of doors: on
going out, he found a chariot waiting him ready harnessed, and
a whole escort with flags.
Mung went off and paid his respects to Yuli-ti 3£ ^ who
canonized him as : Magnificent Generalissimo of the Kingdom
of Chao. The heavenly sovereign placed two of the immortal's
flowers on his hat and made him a present of a lance decorated
with a yellow dragon. The higher mandarin sent a memorial
on the event to the prince of Chao and this latter had a temple
built in honour of Mung and gave him the title of Marshal. (1)
(1) Sheu-shen-M (T #) 4t •$ IE P- 25.26.
188 IMMORTAL GODS, GENII
ARTICLE XLII
I I 'XG-HWO-VL YX T'lEX-YU YX SIIYVA1 (T)
M 'X 1% ffl 7c ftd
GENERALISSIMO T'lEN (of the Wind and Fire Ministry)
This generalissimo (or apparently this group of hrothers)
had T'ien-tsien EB $|: as father and Tiao-ch'un-hi <J ^ § as
mother and came from T'ai-ping-kwoh -Jx 2p pg. There were
in all three brothers, matchless musicians: T'ien-sun-liu EB 1=0 -§3,
T'ien-lmng-i EB j* H and T'ien-che-piao EB ^ ^, in order of
seniority. In the period K'ai-yuan $J j£ (713-742 A. D.), the
T'awgf Emperor Hiien-tsung Jf ]£ ^ took them as his music-
masters. They were formed for cantatas and dances, and were
excellent flutists. When they played their magic flutes, the
clouds stayed in their course across the sky, and the harmony
of their songs opened the Lah-mei flowers Jjjf( $f :f£ (Chimonan-
thes Fragrans, a scented flower opening in the depth of winter,
12th moon).
The Emperor fell sick and in a dream he saw the three
brothers playing the Chinese equivalents of mandoline and violin;
the harmony of their tones charmed him and he awoke cured.
So he made marquises of the three of them.
They are in one account credited with the invention of
the dragon-boats, the once national event in China on the 5th
of the fifth month (1). The Taoist Grand-Master was engaged
in staying an epidemic but the demons proved intractable. So he
consulted the three brothers. T'ien yuan shwai caused a large
boat named "Shen-cheu" (Spirit-boat) $$ -jfj- to be constructed.
This was to be manned by a million spirits under orders to keep
beating drums. The din enticed the demons out from the town
(1) Sheu-slien-li (T 3£) JS # IE 1»- 24-
Fig. 190
Les trois freres musiciens.
The three Brothers Musicians.
FUNG-HWO-YUAN T'lEN-YUAN SHWAI 189
to listen to the concerted sound. T'ien yuan shwai seized them
and drove them away with the help of the Taoist Master.
Chang t'ien shi 3j| Ji ftfj (1) recognizing T'ien' s skill and
craft, gave certain helpers and adressed a memorial to the Emperor
Hiien-tsung (i.e. Ming-hwang jjf 0^ ^) to inform of these striking
deeds. The Emperor canonized the brothers with the title of
marquises. All the members of their family received posthumous
titles of nobility. (2)
(1) See Chinese Superst. Vol V p. 648 (Engl. Trans.) for the usual
traditional explanation of the Dragon-boat festival, connecting it with
the poet K'uh-yuen Jg j^ B.C. 332-295.
(2) The great wizard of Taoism, see Article IX above.
190 IMMORTAL GODS, GENII
AETICLE XLIII
KlU-Ll-HU-SlEN ( I )
x m m fiii
THE GENII OF THE NINE CARP IjAKE
At Sien-yeii-hsicn -flJLl $1 $$-> a sub-prefecture in the district
Hing-hiva-fu J| ft }{f in Fuh-kien fg ££ there lived one Ho-tung-
p'an ffi jg ^ij with his wife Lin ffi. She bore nine children of
whom the eldest was one-eyed and all the others blind. The
father in despair determined to kill them all. But the mother
found a man to take them oft' to the mountains towards the
north-east of Sien-yeu-hsien. There on the mountain of the Nine
Immortals they devoted themselves to the hermit's life : nearby
is a lake and on its shores they concocted the elixir. Succeeding
in their essay, they mounted each a red carp and disappeared:
hence the lake is called Kiu-li-hu \ $j| $JJ, the Nine carp Lake.
By the lake is a temple where great crowds gather every year
to burn incense in honour of the nine brothers.
The poet Hwang-mung-liang lif -^ j^ has commemorated
the legend in verse. (1) Having described the wondrous land-
scape that is the setting of the story, he tells how the nine carps
became nine dragons and raised the immortals to the heavens.
The "SJlen-sien-t'ung-'kien,' jjiifi -fjjj y| |K fixes a date for
these events and adds picturesque details. According to this
account, the King of Min p] (Fuh-kien) W%-chu 4tt gg, in the
days of the Han emperor Wu-ti 7H "jf^ ^ (140 — 86 B.C.), had a
glorious palace built for himself amid the Niao-shih (Bird-rock)
Mountains ,% ^ |||, in a site of enchanting beauty. On the
ninth of the ninth in the year Ping-ch'en pj H (125 B.C.), the
king gave a great banquet. Someone told how the brothers Ho
were engaged in making their pills of immortality on the borders
of the lake below. The king immediately sent for them,
(1) Sheu-shen-M (T #) 4£ # IE P- 58.
KIU-LI-HU-SIEN 191
The brothers were asked whence they came and what
their powers were. They answered that after a feast on Mt.
Sil-mi (Su-meru 2j| "/!$ lil), they had gone off with T'ai-kih-chen-
jen ^c ^ H A and each had now a special gift of magic. So
they displayed their talents for the Emperor.
The first made a pass on the air and immediately a golden
cup rose from the royal table and plunged down into the lake.
The second pointed at one of the mountains : its rocky sides
split and lotus flowers sprang forth. The third flew up against
the face of a precipice, wrote letters there and came down the
air again. The fourth by a breath, stirred a wind that whirled
up rocks like a swarm of flies : on a sudden, the wind ceased and
the rocks returned to their mountain caves. The fifth uprooted
a fir and changed it to a gilded dragon which first flew aloft
and then retired into a cave : with a bamboo branch, the genius
made as if to fish it out and stirring up the dragon changed him
back to a fir-tree again. The sixth with a hand-pass made a
neighbouring mountain move off to the east and then called a
mountain from the north to shift into the vacant site.
When the turn came for the seventh, he announced that
as the brothers had already made the elixir, they were now about
to depart. So he turned to the lake, and nine carps came at
his summons. The nine brothers rode on the backs of the fish
up into the skies.
From that on, the lake was known as the Nine Carp Lake
and the mountain as that of the Nine Immortals. Now king
Wu-chu 4H£ ^ and his court on seeing this ascension of the genii
had flung themselves on their knees and the fifth of the brothers
let fall to earth the bamboo with which he had played the
dragon : so the king treasured it and on the facing mountain
Niao-shih ,% ^ [i| had a ferrace Ling-siao ^ f^ j| built to be a
monument of these wonders. On the edge of the lake he had
another temple built where sacrifice was offered annually to the
Nine Immortals. (1)
(1) Shen-sien-Vung-lcien jjjtj] \\\\ M f£ Bk. VII, Art 7 p. S - Art. 8 p. 1.
192 IMMORTAL GODS, GENII
AKTICLE XLIV
\\ AXG-Slll-CH'Er* (T)
I # s
~\Yang's real name was Wang-wen-k'ing T: # 0 \ Shi-ch'en
was an official title (Majordomo). He was born in the time of
the Sung dynasty (X1,XII,XIII centuries A.D.). (1) He was
noted for a most unusual cast of features.
When grown to manhood, he took to travelling all over
the country. One day he met a magician who gave him a charm
for setting the winds in movement and casting lightning-bolts.
This magician was the Taoist on whom the Sung Emperor
Hwui-tsung % $ & (1101-1126 A.D.) conferred the title of
"Taoist Adept of the Palace;" this important personage often
wished to make gifts to Wang but our worthy always refused.
Once upon a time, the district of Yang-chow % )\\ suffered
a long period of drought. Wang was begged to command the
rain. So he took his sword, filled his mouth with water (as
Chinese laundrymen and others still do) and sprayed it like rain
in the air, saying, "Let the Yellow River rise three feet!" Three
davs after, the mandarin of Yang-chow reported to the Emperor
that a yellow rain had just fallen in his district.
In the epoch T a- yuan (no such name ^ 7c in the usual
period lists: ^c || was 1107-1111 A.D.) a temple was built for
Wang in the town of Kien-ch'ang-fu ^ || /ft- It became famous
for prodigies and was crowded with worshippers. (1)
(1) Sheu-shen-li (T #) i$ /# IE P- 5 9.
Fig. 191
Wang-che-tch'en fait monter l'eau du fleuve Jeune.
Wang-ski-ch'en raises a flood in the Yellow River.
LU-SHAN k'wang-feu-sien-sheng 193
ARTICLE XLV
Lt)-SHAi\ K'WAIVG-FEU-SIEN-SHENG (T)
I Jj I I A 4
MASTER K' WANG -FEU OF MT. LU
This teacher's name was K'wang-shuh [S $| and his
personal name Eiun-pHng ^ 2p. with a second style Feu JfL. He
was horn in the south of the Kingdom of Ch'u j§|. When he
was still quite young- he conceived the idea of living as a recluse
and, refusing the offices presented by the Emperor Wu ^ 3£
(1122 — 1115 B.C.), he retired to the south of Mt. Nan-chang
rff |»y[ UJ Pasr- which flowed the Tiger Stream JF^ y||. Here he
built a hut of straw furnished barely with a couch and some
books. Here he was visited by Yung-ch'eng-kung ^ ^ ^
disguised as a young man who taught him the secret of the
immortals.
This K'wang-shuh || $jf was the second eldest of five
brothers: the eldest was K'wang-s uh |I| f£, named Tsze-hi ^- ^.
The three younger brothers dwelt some time at Lu-shan in
company with K'wang-shuh g $j|.
In the reign of K'ang-wang jf§ 3£, 1078-1052 B.C., K'wang-
shuh professed himself a disciple of Lao-lsze 3£ ^ and even
received from his lips all sorts of magic recipes. When Lao-tsze
left the court to retire to Poh 3g, Kwang-shuh reentered CJrou
$£ where he arrived during the reign of Chao-wang HS 3: (1052-
1001 B.C.). There he taught his brothers the doctrine of immor-
tality. About a thousand years later, the Han Emperor Wu-H
(140-86 B.C.) returning from the Sacred Hill of the South, Mt.
Heng Hj dj in Hunan, passed by P'ang-li (the Po-yang lake) %
j||, and found there a temple of K'wang-suh |a| (ft to whom he
paid his respects. Thence he made for the Siin-yang-kiang ^ f^
$L- The noise of the drums on the imperial bark annoyed the
25
194 IMMORTAL GODS, GENU
river-dragon who made such a disturbance of the waters that
the hoat was on the point of being swamped. Then there
appeared an archer who walked over the waters and came to the
imperial boat. Very respectfully he told the sovereign that he
had been sent by his brother Suh f^ to protect the imperial
person as the emperor had just been praying in his temple.
Then he shot some arrows into the dragon, killed it and disap-
peared, having restored calm to the waters. The emperor was
puzzled and asked his Taoist-adepts to explain. "We know,"
said they, "that K'wang-suh has a younger brother K'wang-shu
([MM) and trus *s probably the Immortal who has appeared to
you."
So the Emperor canonized him as : Nan-kih-ta-ming-hung
if $& ^ 0)3 £: Most Illustrious Duke of the South Pole (or
perhaps here "Extremity" as the Emperor had been visiting the
Sacred Peak of the South).
K'wang-shuh had such marvellous powers as enabled him
to command dragons and ride tigers. The five marshals of
epidemics had to submit to him and take his orders. The Emperor
Wu-ti had a temple built in his honour on the bank of the
Tiger River. Later on, the prefect of Kiu-yin f§ ||§, by name
Hwan-i ;jg ffi, had it transferred to a site near the pass of Mt.
This genius has jurisdiction over the Ministry of epidemics
and protects those who supplicate him in time of drought, floods
or plagues. (1)
(1) Sheu-shen-lci (T* #) 4S # IE p. 59. Shen-sien-t'ung-l:icn jptji \\\\ iflj
Bk. 4, Art. 9 p, 5: Bk. 5 Art. 1, p. 1; Bk. 8 Art. 6 p. 2.
Fig. 192
Liu-chan K'oang-fou-sien-cheng et son frere aine K'oang-sou.
The teacher Kio'ang-feu of Lii-shan, and his eldest brother Kw'ang-snh,
Fig. 193
Hoang-sien-che le dessinateur de talismans.
Hwang the Immortal, writer of magic charms.
HWANG-SIEN-SHI 195
ARTICLE XLVI
HWANG-SIEN-SHI (T)
M fill SB
HWANG THE IMMORTAL
As Hwang was the seventh among his brothers, he was
usually known as ji -fc; ^V Hwang ts'ih-kung: Hwang the Seventh.
He was born at Shang hang-hsien J^ 5^ JH in Fuh-kien in the
prefecture of Kiang Chow fji $\.
He was by profession a magician, a writer of charms: he
exorcised devils with whips. Legend tells that the countryside was
suffering great annoyance from a mountain-demon and a praeter-
natural stone. Hwang got the better of them with his charms
and then got into the stone himself and never more came forth.
That particular rock had something human about its shape, some
resemblance to Hwang -ts'ih-kung n|r -fc Q.
At Chung -liao-ch'ang fH 5=? ^ a temple was erected in his
honour on a rock called Shih-k'i ^ ^. Afterwards it was removed
to the south of Shang -hang-hsien. J^ ^ f|. (1)
(1) Sheu-shen Id (T & ) 48 # IE P- 60.
196 IMMORTAL GODS, GENII
ARTICLE XLVII
PEH-KIH-K-U-SIE-YUAN. (I)
ac m * w k
EXECUTIVE OF NORTH POLE EXORCISMS
This title is that posthumously conferred on Yen-chen-k'ing
fff if| Jjifip who lived in the time of the T'ang Emperor Teh-tsung
J§ ^ ^ (780-805 A.D.)
The Emperor used Yen as a trusty officer to oppose the
rebel Li-hi-lieh ^ % $[{ in 783 A.D. (Kwei-hai H^). Before Yen
set out against the rebel, his family entertained him to dinner at
Cheng -loh-p'o -^ |lj| f$. In his cups, he revealed that he had
once upon a time met a Taoist adept by name T'ao-pah-pah |5^J
A A from whom he had got the pill of immortality: but the
Taoist had warned him, "In seventy years there will be great
danger waiting you. I will expect you on the bank of the I-loh
\f jg. on Mt. Lo-feu $| ffi \[\." Yen confessed that now he felt
that he was going to his death.
When Yen arrived at the Eastern capital to exhort the
rebel to make his submission, this latter had him surrounded by-
minions who abused him and threatened to butcher him. But
he remained so unmoved that Li-hi-lieh ^ ^ ^ actually treated
him with respect.
The next year, 784 A.D. Li, had himself proclaimed Emperor
and took the title of Wu-ch'eng "^/j^,. Ten wrote from Ts'ai-chow
<$£ f\\ a farewell report to the Emperor and Li shortly had him
strangled. He was 77 years of age at his death and the emperor
gave him the posthumous title of Wen-chung t£ *, "Distinguished
and Loyal." Before his death he entrusted his gold belt to an
imperial envoy and enjoined on him to bury his corpse carefully.
This the envoy did to the south of Ts'ai-chow ^ >}[\.
Fig. 194
Yen Tchen-k'ing, canonist, premier officier du Ministere des Exorcismes du p61e Nord.
Yen Chen-kHng, canonised, first officer of the Ministry that exorcises the North Pole.
peh-kih-k'u-sie-yuan 197
In 787 A.D. (Ting-mao ~f JJ[J), the minister Li-pi(l)^ $£N
begged the Emperor to order befitting obsequies for his loyal
official, Yen-lu-kung fjf <j§. ^ (the honorific title given by the
Emperor, "Duke of Lu") who had died in the imperial cause.
The Emperor sent his own son to bring the coffin to the capital.
The prince got the coffin opened and though it was mouldering,
the body was intact: hands and feet were flexible, the black hair
and beard were several feet in length and the hands were so
resolutely clenched that the tips of the fingers had pierced the
palms of the hands. So the body was put into a new coffin and
brought to the capital. The obsequies were performed with all
the honours due to dukes. He was buried at Peh-shan 4b [JL|
near Yen-shih-hsien jg ftp J§£.
Sometime afterwards, a merchant happened to pass by
Lo-feu-shan ^ ffi \\} and saw two Taoist adepts playing at chess
under the trees. One of them addressed him and asked him
where he came from. On learning he was from Loh-yang ^g. [^,
the Taoist smiled and said he wished to give him a letter for his
family. Then he wrote a letter and entrusted it to the merchant.
When the latter had returned to Peh-shan, he gave the letter to
the custodian of the family tombs and he gave it to Yen's rela-
tives. They recognized the writing as that of their ancestor: so
Yew's grave was opened and found empty.
Yuh'ti canonized the worthy as Peh-kih-k'u-sie-iso-p'an-
kwan 4b Hm Jfl$ £ f\] i? : First Military Officer of the Ministry
of Exorcisms of the North Pole.
After some ten years, a family servant entered a temple
of the T'ung-teh-si p] i<g ^p at Loh-yang ffc % and found Yen-
chen-k'ing seated there on the altar of Buddha, clad in a white
robe. The servant went closer to get a better look at him but
the figure turned away its face and so kept concealing its fea-
(1) A.D. 722-89. A famous scholar and statesman. In 756 he became
councillor of the Emperor Svh-tsung ^ % and remained so for three
reigns. Later on an ardent Taoist. See Vol, VII p. 46 8.
198 IMMORTAL GODS, GENII
tures until finally it left the temple, passed into a garden and
entered a hut built of two straw cells : into this the servant
followed. Yen inquired about his relatives, gave the servant
an ingot of gold for his journey and told him not to divulge
what had happened. The servant, of course, on his return told
all : the gold proved to be genuine and was sold. The people of
the household got their horses and rode off to see for themselves
but everything had vanished and they found only a fallow land
covered with high grass. (1)
(1) Sheu-shen-ki ("p #) # j$ IE P. 61.
Shen-sien-t'ung-kien jjpji f|I| M gg Bk. 16 Art. 1 p. 8; Art. 3, p 1.
seh-hoh-t'ung-tsze 199
AETICLE XLVIII
PEH-llOH-T«U\G-TSZE
THE WHITE CRANE BOY
In the account of Chili nil (French ed. Vol. XI p. 1028)
the reader will find how her son as a Crane-spirit carried his
father off to heaven. Here we are concerned with its appearance
in the biography of Pao-che-shan-shi '^f |^ jjj|i gjfj (or Chi-kung f^
^). (1) Chi Kung disputed with Peh-hoh-tao-jen ^ || f ^ the
possession of Mt. Ts'ien $£ nj. The Liang Emperor Wu-ti |$& 5^
*j$f promised it to the first to get hold of the mountain. The
crane flew off to take possession, but just as it was about to
settle on the land, Chi-kung's |& <& staff came whistling through
the air behind and the crane took fright and flew beyond. The
staff fell to ground and the site was adjudged to Chi-kung f^^.
The statue of this White Crane Boy is to be found in
many Taoist temples and the Fung-shen-yen-yi |jj- ffi ^ j|| gives
an account of his exploits. He was, according to this, the disci-
ple of Yuan-shi-t'ien-tsun (Article I) jt jt£ Ji j|r, and together
they helped the commander in chief of the Chow armies at the
foundation of the dynasty (1122 B.C.). The White Crane Boy
distinguished himself in the Hwang-ho-chen jfr fpj (^. When the
heroine K'iiing siao J§| fj entered the struggle, Yuan ordered his
disciple to throw into the air his precious jewel, the magic Ju-i
tU M- (2) In falling it broke the head of K'iung-siao. Pih-siao,
(1) See above Vol. VII Art. XXII p. 4 57 sqq. Chi-hang (A D.4 2 5-514),
a famous Buddhist monk.
(2) A Ju-i is carried by Tss wei-sing in Fig. 359,360 of Vol. XII: see
also Fig. 131 (above).
Originally a Buddhist magic jewel, one of the 7 Precious things,
the Saptnaratna. In China a sceptre, a symbol of Buddhist gods (and in
Chinese court usage, a token of distinction). Said originally to be an
instrument for back-scratching.
200 IMMORTAL CIODS, GENII
?v 1? ner sister, came to avenge her loss: she cast her magic
scissors in the air in order to kill Yuan. But Pehhoh's Ju-i Hies
up a second time and colliding with the scissors, makes it crash
to the ground. Yuan, availing himself of the chance, draws a
box from his sleeve, flings it into the air and Pth-siao finds her-
self imprisoned and is killed subsequently. (1)
(1) Fung-shcn ycn-yi^ jjjijj '0 jfe Bk. 5 Ilwui 51, p. 1.
Also Chinese Superstitions Vol. XI Art. XI, p. 932 on K'ang-san-
lu-niang *£ ~ $ jfe where Fig- 262 depicts the battle of m i«! W with
Na-ch'a, and Fih-siao and her scissors.
Fig. 195
Pe-ho-t ong-tse.
The divining youth Peh-hoh (White Crane:.
Fig. 196
Tang-se tsiang-kiun.
General Yang-sze.
YANG-SZE-TSIANG-KIUN 201
ARTICLE XLIX
YAI\G-SZE-TSlAI\G-Klt)N (T.B.)
m m m s
GENERAL YANG-SZE
Yang is one of the generals of the Naga-king, Lung-wang
(the Dragon-King) f| 3£ and is in charge of the policing of the
waters. Therefore boatmen and the lumbermen on the rafts
worship him.
In several temples in Hai-mcn #| p^ his statue occupies a
special altar and is much reverenced by the wood-merchants as
the protector of the rafts of wood.
His symbols are a dragon, as he controls the rivers and
watercourses and stills storms, and an axe, symbol of wood-
cutters.
26
202 IMMORTAL GODS, GENII
ARTICLE L
CH'lH-lilOH SlEi\ ( I )
# m at
THE BARE-FOOT IMMORTAL,
In the year 1009 A.D. (Ki-yen if, !§) during the reign of
the Sung Emperor Chen-tsung ^ j|| 5^ in the 10th month, a
high official was ordered to Mt. Mao ^ mj, where Mao-kiiin
^ ;§" Mao-ying ^ ££ (1) was honoured, to demand from that
spirit an heir to the empire. Mao-kiiin happened just then to be
staying at T'ai-shan fj| mj, the Sacred Peak of the East: the god
of T'ai-shan's, daughter, Pih-hia-yuan-liiin ||. j!| 7^ jg, (2) was
Mao's wife. So Mao referred the request to the god who in turn
presented it to Yuh-ti 3£ $fr, the Ruler of Heaven. Yuh-ti was
just then at this palace of T'ung-ming }j| ^ J$£ and there were
12 bare-footed Immortals round his throne. Yuh-ti caught one
of these smiling and pounced on him immediately for the duty
of reincarnation and office of governing men.
The Immortal did not want to be reincarnated but Yuh-ti
insisted and gave him as helps two K'iih (j}J]) spirits, one civil
("& Wen) and one military (Wu $£). So "Barefoot" had to go,
greatly regretting his smile.
On the 5th of the 10th month of 1010 B.C. (Keng-suh
JH Jf£), an heir was born to the Emperor. He was called Sheu-i
^ jifc, Benefit received : but for all that, he wept uninterruptedly.
So the Emperor by proclamation invited any person to supply a
remedy for stopping tears effectively. A Taoist Adept called Leu
^ presented himself, touched the little prince's head and said,
"Don't cry ! It had been better had you not laughed when you
(1) See Article LIV for the Three Brothers Man.
(2) See below Vol. XI Art. XXII p. 990 sq.
CH'IH-KIOH SIEN 203
were in Yuh-ti's palace. Now, take heart ! Wen Jc'iih -% $\ and
Wu-k'ilh will give help." The infant ceased crying.
A month after his birth, there grew up under his cradle a
shoot of Ts'ing ling-chi f |g, a herb of the Immortals. The
little prince, from his earliest years, loved to walk bare-foot. (1)
(1) Shen-sien-t'ung-lcien Jjfr f|]j M $g Bk. 18 Art. 8 p. l.
204 IMMORTAL GODS, GENII
ARTICLE LI
YVEIV-YUAN-SHYVAI (T.B.)
fi 7C filfj
GENERALISSIMO WEN
The small town of "White-stone Bridge" in the Wen-chow
imi ')'\] subprefecture in Cheh-kiang flft yx was the birth-place of
Wen. Though his family was of the people, his father was a
scholar with the bachelor's degree. As he had no child, he went
with his wife Chang-shi ijj| j£, called also Tao-hwui, M M to Pray
to Heu-t'o fa ^L (Sovereign Earth) in his temple.
During the night, his wife in a dream saw a spirit with
golden armour who held in one hand a large axe and in the other
a brilliant pearl which he was offering. 'T am", said he, "one of
the Kiah-shen ^ f$ (1) and Yuh-hwang's marshal. I desire to
be incarnated in your womb and become a man : will you be my
mother?" Chang-shi accepted as she was a pure stupid woman
but her visitant a being full of wisdom and majesty. Then the
spirit laid his pearl in her womb and she awoke.
After twelve months, she bore Wen-yuan-shwai: it was
mid-day of the fifth of the fifth month and the year was 142 A.D.,
i.e. the first year of Han-ngan ^ ^c during the leign of the Han
Emperor Shun-ti fj| Jlp ^. On bathing the child, his cousin
exclaimed: "There are 24 charms written on his left side and
16 on his right and nobody knows the characters." (2) Soon after,
all these vanished. The mother, because of her dream, called the
child Hwan Tsz-yvh ^ ^ 31 ; literally, Bracelet — Child-Jade.
(1) Cf. Che-rh yuenkieh Appendiee. Thence they give the name of
these six spiiits Taoist.
(2) See above Vol. Ill (Engl. Ed.) for specimens of the extraordinary
characters used in charms.
Fig. 197
Wen-}'uen-choai.
Generalissimo Wen.
WEN-YUAN-SHWA1
205
From early youth, Wen displayed a ready talent. At seven,
he studied the stars; at ten, the classics, histories and astronomy.
At nineteen, he sat for the examinations and failed. At twenty-
six, he abandoned literature for arms: and in the military exami-
nations, he failed afresh. So he reflected sadly that in life he
could not serve his monarch and his people, but consoled himself
with the hope that after death he should aid the sovereign by
destroying evildoers and abuses. He began to think of becoming
a recluse, and while working over these thoughts, he saw a dra-
gon which dropped a pearl at his feet : he caught up the pearl
and swallowed it. The dragon began to dance and twirl before
him. Wen seized the monster, bent him to a circle and rolled
its tail round his arm. A change came on him immediately : his
face went grey, his hair red, his body blue and his total appear-
ance was terrifying. Thereupon the god of T'ai-shan ifjc y\]
appointed him as his assistant in governing T'ai-shan, an office
in which he distinguished himself.
Yuh-hwang canonized him, at first, as the Grand spirit
with the Golden Neck; then, later on, as the Marshal, Chief of
all the spirits, Supervisor of all officials of T'ai-shan. He besto-
wed on him a bracelet, a flower made of gems and a writing
securing him free entry and sortie from heaven, allowing him to
present himself in Yuh-hwang' 's palace to submit petitions in
urgent cases.
He is depicted with a precious bracelet in his left and a
sort of battle-mace T'ieh-kien $§, fgj (an "iron baton", prickly
mace) in his right.
Wen is honoured at Wen-chow ^ '}\\. The inhabitants of
that town by persistent entreaty obtained his investiture with
honorific titles. (1) In many temples of the god of T'ai-shan, his
statue also is to be found. A figure very similar to Fig. 197 was
(1) Shen-shcn-ki «T £) W # IE P- 18-19. He is there entitled. Veu-yeu
W en-yuan- shwai # JJ6 i& 7C $&•.
206 IMMORTAL GODS, GENI.
to be seen in a temple in the countryside about 8 li to the north-
east of Ju-kao. To give him more dignity, two servants and
a horse were in attendance on him.
iS'lN-LI-YEN AND SHUN-FUNG-RH 207
AETICLE III
TS*IE\-L1-YEN SHUIV-I UNG-RH
T m m. it;
THOUSAND-LI EYE AND FAIR WIND EAR.
The figures of these two genii, often as giants with savage
expressions on their faces, are to be found as door-guardians in
many Taoist temples. (1) This Chinese Lynceus and his brother
of superfine hearing were named Kao-ming ~^j B^j (Piercing View)
and Kao-kioh ^ Jl (Delicately Sensitive). They came to Chao-
ko ]|jj ffc and were presented by Fei-lien Jfe jjj| to the Emperor
Chow f$ (the infamous last member of the Shang dynasty 1154-
1122 B.C.). The Emperor greatly admired their warlike appear-
ance and granted them the title of Spirit-Marshals of his army
Shen-wu-shang-tsiang-kiiln j$i jj£ J^ JJf ||f and had them brought
to Mung-tsin jg -^ where his commander-in-chief Yuen-hung J^
$fc then was.
Ko Ming's face was blue in tint and his eyes shone like
lamps: he was very tall : his mouth had a wide gape and showed
tusk-like teeth. His brother, Ko-Kioh, had a green complexion :
on his head were two horns : he had a red beard and teeth sharp
as swords jutted forth from his large mouth.
Their first adversary was Na-ch'a who was on the side of
the Chow. Na flung his magic bracelet but Kao-kioh received the
blow on his head without suffering a scratch. Na then took hold
of his fiery globe but the brothers discretely withdrew. As all
means of attack proved ineffectual, a council was held by Yang-
tsien j§j ff£, Kiang-tsze-ya H ^ ^ and Li-tsing ^5fg to debate a
method of beating the brother's spells by using the trigrams(see
upper part of Fig. 199) of Fuh-hi ffi ||, sprinkled with the blood
of fowl and dog. But of course, it failed when it came to be
(1) Two gigantic statues at Ch'eng-hwang-miao of T'ai-hing % #&.
208 IMMORTAL GODS, GENII
put in practice, for the brothers had heard and seen deliberations
and preparations alike. The important military factor of surprise
was lacking.
So Yang-isien went to Kiang-tsze-ya and told him that he
wished to take more effective methods against the two. "What
do you wish to do?" asked Kiang-tsze-ya. "I can't tell you; they
would hear it all." So Kiang allowed him to go away to execute
his plan. The brothers of course were quite aware that Yang
had gone, but he had not said where he was going and any how
it did not matter.
Now Yang went away to visit Yuh-ting-chcn-yen Ji ^ jf|
A "Jade Tripod" (a Taoist adept) in the cave of Kin-hia ^ jg
M (Cavern of Golden Mist) on Yuh-ls'iien-shan 3£ ^ pj. Being
asked his advice, the Taoist worthy explained, "These two are
from Mt. K'i-p'an $£ ^ \[\ : one of them is a peach-tree demon
and the other a pomegranate-demon : the two trees have active
roots covering an area of 30 square li. On the Mountain there
is a temple of Hwang-ti |f $fr called Hien-yuen-miao $f $ft M
and in it are two clay statues of Ts'ien-li-yen f ^ | and Shun-
fung-rh ]l|g M % : the peach-tree and the pomegranate-tree having
become genii have entered these statues and possess them. The
one can see and the other can hear a thousand li but no farther.
Let Kiang-tsze-ya know that he must uproot all the roots of those
two trees, burn them and then break the statues. Then he will
defeat these demons. But when you tell Kiang, see that demons
cannot perceive your communication. You must get flags waved
and gongs and drums beaten all through your army."
On Yang's return, Kiang asked him how he had fared. "I
can say nothing," replied Yang. "But I must know what you
want to do." "Well, first, if you please, 1 will do it, and then
you will see." Kiang agreed and Yang went to have 2000 red
flags waved busily in the air and a thousand soldiers to beat
gongs and drums vigorously. This effectively screened the
communication to Kiang of the Taoist Worthy's advice.
Fig. 1^8
Ts ien-li-yen. Choeti-fong-eul.
Ts'icn-U-i/en. Shun-fung-euL
TS'lEN-LI-YEN AND SHUN-FUNG-RH 209
Thereupon Li-tsing ^ tfa with 3000 soldiers marched off
to K'i-p'an Mountain and destroyed the abode of the demons and
at the same time Lei-chen-tsze f| J* -^ kept the giants engaged
by an attack. But the giants were rendered useless, for the flags
waving as far as the eye could see and the deafening din of gongs
and drums fuddled their sensitiveness.
On the following right Yuan-hung J| -£t determined to
storm Kiang's camp. He sent as an advance-guard Ts'ien-li-yen
and Shun-fung-rh: but the Chow camp was on the alert expecting
an attack. Yang tsien and the other officers in the service of
Wu-wang ^ 3E(the first Chow Emperor 1122-1115 B.C.) outflanked
the brothers. Kiang-tsze-ya cast his exorcising whip in the air:
it fell on these two demons and broke their skulls. (1)
(1) Fungshen-yen-yi $i j$ i§| g| Bk. 8 Hwui 89 p. 9 to Hwui 91 p. 21
27
210 IMMMORTAL GODS, GENII
ARTICLE LIII
KIANG TSZE YA ( T B) C ( 1 )
* * W
1190-1094 B.C. (? 1210-1120)
The family name of this hero was Kiang || and his perso-
nal name was Shang "fpj but since the fief Lii g had been held
in his family as descendants of a minister of the Emperor Yaoj^
(2257 B.C.? Dawn of Chinese history), he was known as Lii
Shang. He was known by another name T'ai-ku7ig-wang -fc <fe>
i.e. Grandsire's Hope : this title was given him by Si-peh "gj \fa
(B.C. 1231-1135), "the Chief of the West", Duke of Chow, the
virtual founder of the Chow Dynasty (who is known by a post,
humous title as Wen-wang -*£ 3E as if he had himself been
Emperor). This Wen-wang discovered in Kiang the counsellor
whom an ancestor had prophesied would help to establish the
fortunes of the House of Chow f$.
Kiang-tsze-ya, at least in legend, passing from the service
of Chow wang $- 3E to that of the new dynasty Chow JgJ,
became its most distinguished general. His military successes
set the Chow in the person of Wu-wang jj£ ^ on the throne : in
reality, the disaffection of the Shang adherents had much more
to say to the results. The battle of Mung tsin jg :0 (The Lord
of Mung) or Muh-yeh fa Jgf (1122 B.C.) to the south of Wei-
hwui-fu % $p ffi decided the fate of the Shang. As a result jj£
j£ Wu-wang (originally Fah ||) ascended the throne as first of
the Chow dynasty. He conferred on Kiang-tsze-ya the title of
"Father and Counsellor" and named him King of Ts'i ^ with
succession for his children. (2)
(1) See also Chinese Superstitions: Vol IV, Chapter VIII, Article VII
p. 428 (English Edition); A magic inscription:for averting devils at sight
of Kiang 's name.
(2) Eang-Men-hopien Bk. 2 p. 2, 3.
Fig. 199
KIANG-TSZE-YA 211
This is the historic frame into which legend and romances
have woven a tissue of miraculous happenings and marvellous
deeds. Only a very short resume can be given here of the con-
tent of the legends.
Kiang-tsze-ya was an avatar of Yih-chen — jj|, pupil of
Yuh-chen-ta-fah-shi 3£ j| ^ fe ftp ; he was born at Hit-ciww ^
j'\] near the Eastern Sea. His parents died when he was very
young and he became a vendor of the bean condiment Tsiang-yeu
W '/& (1) Dut did not do good business. So he took to slaugh-
tering cattle: after making a slaughter-house to the east of the
town Chao-ko ]j$ ffft for some time, he had to give up this trade.
Then after a voyage to Liao-tung ^ Jf he returned to Tung-yang
|i % where he married the daughter of one Sz-ma p\ ^. Then
he went to dwell in Nan-shan j$ \[\ where he spent his time
fishing. One day he caught a carp and in its belly found a book
entitled : Ping-ling-ta-yao-luh-pien ft fft -^ |g ^ H, six chapters
on Military Art. He studied the book for a month and when he
had grasped the subjet matter, he went on again with his fishing.
He is famous for his fishing with a straight pin of iron instead
of a hook (it is said that the fish in admiration of his virtue
voluntarily impaled themselves) — but his wife remonstrated
with him on this apparent folly. Kiang pointed out that she did
not belong to the craft and went on as before.
Then at last Lao-tsze ^ -^ appeared one day on the other
bank of the river and reproached him with being ignorant of his
origin. "Take and eat this pill," said he, and threw into the air
the Kioh-yuan-tan jj- j£ ft "drug of understanding origin." The
pill leaving a luminous track in the air, passed through into
Kiang's stomach. On digesting the pill, he felt that Lao-tsze
himself was before him and was influencing his ideas.
"Why", said Lao-tsze, "do you not want to be a mandarin?"
''What means can I take to attain to that rank?" replied Kiang.
(1) A paste of "yellow beans" Hf :& with salt which has been ferment-
ed before use. Kiang is invoked for the success of the culinary process.
See Vol. IV. p. 428 sqq.
212
IMMORTAL GODS, GENII
''Wen-wang ■% 3E has need of a capable man; he will take you
up. When the time comes, you will find a jade tablet. 1 am
going myself to look up Wen-wang to settle the business." When
Lao-tsze had gone, Kiang went home and removed his family,
including his boy Tsao f|, aged 7, and his 10 year old daughter,
to Wen-wang' 's country near Si-ki H ibjc (S.W. ot Shen-si) and
made his home there in Pao-ki-hsien <Jjf |§ $£ at Wci-shui ^ 7^..
Three months after that, he caught a fat fish, and inside there was
a jade tablet with the inscription, "Ki #|£ is predestined to the
throne, go to his help. Ts'i H shall be thy reward." Ki was a
name for the descendants of Hwang-ti, and especially for the
house of Chow. (1)
Now the hour had come. Wen-wang (i.e. Si-peh) had a
dream in which he saw a winged bear flying from the south-east
and settling down beside the palace. Soothsayers explained that
the expected sage would therefore come from the lands south-east.
One day, Wen-wang and his court went hunting along the banks
of the Wei-shui. Coming upon some fisherman, who timidly
withdrew, he followed and questioned them. They told him of
an old man farther on who was always fishing by the river and
singing as he fished: his name was Fei-hiung, Flying Bear ^|,#lf.
Wen-wang felt he had his man and got people to lead him to this
"Flying Bear." The old man did not take any notice of this
great personage's salutation but went on fishing and singing:
"When the West Wind begins to blow, winter is a-coming in.
The old year is a-dying and the phoenix has cried to the land of
Si-k'i W ftj?. Few are they that know me." Wen-wang % JT:
saluted him ap-ain and now entered into conversation with him :
at last he took him away with himself in his chariot. It was
the year Jen-shen ■£ tfi 1129 B.C. and Kiang was then 72 years
of age (born in 1200 B.C.?).
(1) Wen-wang was a descendant of Eeutsi fg ^ of the Ki family;
and the first Chotv emperor jft 3E Wn-wang was Wen's son.
KIANG-TSZE-YA 213
Before his death, Wen-wang summoned his son Wu-wang
and bade him pay his respects to Kiang as master and father.
When the new emperor had ascended the throne, he took Kiang' s
daughter as the imperial concubine and he conferred the kingdom
of Ts'i ^ on Kiang and his descendants. It was Tsao jf , Kiang's
eldest son, who ruled the kingdom while his father remained at
court with the title of king. The second son Shen H received
the principality of Fu ~$j\ Kiang retired to his kingdom when
death drew near and passed away very quietly one day in his
arm-chair at the age of 105(?).
The king of Ts'i sent news of his father's death to the
Emperor Ch'eng-wang ^3E and the Duke Pih Jjl^ was deputed
by the monarch to go as his representative to Ts'i and offer
sacrifice to the dead, immolating an ox. But when Kiang was
encoffined, the coffin seemed no heavier for the body, so Kiang's
son, the king Tsao, opened the coffin and found nothing beyond the
hat, clothes and the military treatise belonging to the dead man.
So the empty coffin was buried at the scene of the great
victory of Muh-ye tifo ff and the clothes were buried at Pih JJI.
In Ts'i his son had a mausoleum built and there Kiang received
the honours of the rites. (1)
Other legends would have Kiang to be the pupil of Yuan-
shi-t'ien-tsun yc ji^ Ji M (see Art 0- After a stay of 40 years in
the Kwun-lun Mountains j^ -$f with his master, he received the
order to go to help Wen-wang. Then he tried his hand at many
things before accomplishing his mission. At the age of 68 he
took a wife, he became a worker in bamboo, a miller, an eating-
house keeper, a cattle-dealer, a fortune-teller and from this last
occupation went into service under Chow-wang £j- jE- Then he
turned over to Wu-ivang.
His fights in company with the immortals and the gods
fill whole volumes of Fung-shen yen yi (The Way to Invest Di-
1) Sheu-sien-t'ung-Tcien Jg fill M £g Bk. 4 Art 7 p. 1 to Art, 9 p. 5
Fung shen yen yi Jf jjjfji '0 §| Bk. 2 Hivvi 14 to Hwui 24.
214 IMMORTAL GODS, GENII
vinities, i.e. to Confer the Post of Divinity) if ji$ j1& H- Here we
can only give in outline the famous Canonization of the Shen jffi
after the Chow JS] victory. It is supposed to have added consi-
derably to the spirit ranks.
A tower was built for the ceremony by five genii under
the supervision of Peh-kien jfa §&. The Decree of Canonization
was delivered to Kiang-tsze-ya by Yuan shi t'ien tsun as well as a
list of the spirits and their functions : this list was affixed to the
supports of the platform. Kiang in helmet and breastplate,
holding his yellow flag ^ and his exorcising-whip, mounted the
stage. He had Peh-kien lead before him the souls of all the
warriors who had fallen in the previous fights, explained Yuan-
shi-t'ien-tsun's decree and conferred on them the spirit-offices
they were to hold in the other world. Many of these spirits are
still reckoned in the Chinese pantheon. (1)
This explains the power over demons credited to Kiang-
tsze-ya. He has made them and therefore can unmake. Hence
the protective spell, "Kiang-tsze-ya is here : there is no reason for
fear" ; or as in fig. 199 ^;fc&&jH;H^$S^ ,§! Venerable
Kiang is here, everything is safe (in the sense of "lucky"). He is
much associated with the P'ah-kun (or eight trigrams) which
received so much attention from Wen-wang. Often Kiang occu-
pies the place of honour on a household altar. In many districts
of Ngan-hivui and Kiang-su pictures of Kiang are pasted up on
the fifth of the fifth to ward off bad-luck, devils, epidemics.
As a fact, under the T'ang dynasty, Kiang was a war-god.
In 731 A.D. the Emperor Hiien-tsung M ~tL %. had temples
erected in his honour officially in both capitals and in all prefec-
tures and subprefectures. Ten generals were assigned as his
court in attendance and Chang-leang $| & (2) as his attached
(1) Fung-shen-yen-yi Hwui 9 9 Bk. 8.
(2) Chang-leang, died B.C. 189; had shared in the establishment of
the Han dynasty and the overthrow of the Ts'ifi somewhat as Kiang in the
overthrow of Shan a.
KIANG-TSZE-YA 215
minister. Thus was begun the system of two official temples: a
"civil" one for Confucius and a "military" one for the god of
war. Sze-ma Kwang iaj J| -jt protests against Kiang being put
on a level with the matchless Confucius. Moreover the sages of
antiquity could make one job of governing and repressing at
once. (1)
(1) Wieger; Textes historiques p. 1658.
216 IMMORTAL GODS, GENII
ARIICLE LIV
SAN MAO ( T B)
= W
THE THREE MAO BROTHERS
A genealogical table with notes will explain the history
of these brothers, whose birth place was Hien-yang $ \% (i.e.
Si-ngan-fu) in Shen-si.
Great-great-grandfather :(1)?-217 B.C. Mao-mung (Ch'u-ch'eng)
^ ii ^ $
Great-grandfather: (Unknown)
Grand-father: (2) 249 B.C. Mao-hi^^ (Kung-lun^jfo)
Parents : Hil (Wife) f{- J£ Mao-tsu (Peh-ying)or Mao-mung
# m f fi & # if
Mao-ying (Shuh-shen) Mao-lu (Ki-wei) Mao-chung (Sz-chi)
#& (M$) *® &m ^n (& &)
Mao-ying, the eldest of the brothers, was born during the
reign of the Han Emperor King-ti <gf jp; iff in the fifth year of
the Chung-yuan cfj /£ period, i.e. 145 B.C., on the third of the
10th month. When eighteen years of age, he left his parents
(1) The great-great-grandfather had been a famous scholar of Hicn
yang. Foreseeing that the Chow JU were toppling- to ruin, he kept out of
office and devoted himself to alchemy on Mt. Ewa Ijl Mj. In full daylight,
on the day Keng-tsse (Jp? ^f-) of the 9th mor.th in the 30th Year of TsHn-ahi
hwang-M, he went up to the heavens.
Shen-sien-t'ung kien jpiji {\\\ M fg Bk. 43 p. 8.
Tung-sien-chwan p -fill % Tlai-p'ing-lwang-li Bk. 5 p. 5.
Suh-wen-hien-fung-hao $f ( % jg£ M :# Bk. 241 p. 13.
(2) The grandfather had been Comptroller for the Ts'in Prince
Chwang-siang-wang |^|I, the father of Ts'in shilnvang ^ j& Ji (221-
2 09 B.C ) and real ouster of the Chow dynasty. Mao hi received for his
service the title of Magnanimous, Sincere Duke.
Fig. 200
X\
• • # • • *••••
% *
•••• ••
• •••
•
•
•
•
•
•
Wte£4&W&&zM&k
F^i^^H
vn^y^-'A
San Mao (Tchema en leur honneur).
Written charm burnt in honour of the Three Princes San Mao.
Fig. 201
San Mao.
The Three Princes San Mao.
SAN-MAO
217
for Mt. Heng »[^ \\}, the Sacred Peak of the North (in Hwun-
yuen-hsien -}j| ^ jgjf, in Shen-si). There he met Wang-kiiin Jl1&>
a spiritualized man ; becoming his pupil, he learned how to spiri-
tualize himself so that he could overcome the law of gravity and the
need for nutrition. Si-wang-mu (Article VI) gave him the prayer
that makes the perfect hero. Then having acquired the science
of perfection, the Tao jjf , he returned home at the age of 49.
His father now abused him for vagrancy and lack of filial
piety : the old man took a stick to beat him but it flew in pieces
of itself. So Mao-ying fled and passed into a wall to hide.
Shortly he quitted home and went eastward till he settled down
on Mt. Kil-k'iih fy ^ pj in the kingdom of Wu -^L. In this
solitude, a spiritualized man gave him a method of self-perfection
and intrinsic nutrition : so he arrived at full subtility and aerial
levitation at will. On the death of his parents, he returned to
Shen-si for the funeral and ceremonies.
In the fourth year of the period Pen-ski fc %a (i.e. 69 or
70 B.C.) of the Han Emperor Silen-ti $| la $? on the third of
the fourth month, a heavenly messenger brought him a message
and Mao-ying immediately bade farewell to his relatives, and
announcing that he was going away to Mt. Kii-k'iih, disappeared
into the clouds.
His brothers Ku [g and Chung J| were mandarins but
when they heard of his departure, resigned and followed him to
Mt. Kii-k'iih. Ying welcomed them and set them to a fast of
three years as a way to the immortal state : each of them for
that period lived solitary on a separate peak. So the mountain
came to be called Mt. Mao or the Peaks of the Three Mao's. It
is situated 45 li to the south-east of Kii-yung-hsien /pj ^ Jgg in
the sub-prefecture of Kiang-ning-fu fr ^ ffi (modern Nanking)
in Kiang-su. (1)
In 64 B.C. the second year of the period Yuan-k'ang yt
Jf£, in the 8 th moon, during the reign of Siian-ti, the two younger
(1) Ming-yih-t'ung-chi (Geography of Ming) B^ — $ft ^ Bk- 6. p. 8
28
218 IMMORTAL GODS, GENII
brothers Ku and Chung mounted on two yellow cranes to the
heavens. To prayers offered to them on the mountain peaks
they have always given effect.
Now Man-ying's old master Wang-kiiin came from T'ai
Shan, the sacred mountain of Shan-tung, to Mt. Kii-k'iih to pro-
pose marriage with his niece Yuh-nii (Jade-lady 3£ -£). (1) So
Man-ying went to T'ai-shan ~fc [Jj to be married and henceforth
his life was a series of journeyings to and fro between Kii-k'iih
and T'ai-shan on the back of a white crane.
In 976 A.D., the Sung Emperor T'ai-isung ^ ^c ^, in his
very first year, canonized Mao-ying as : ''Loyal Prince, Protector
of the Holy" 1fc M <$k %=>• By this name Mao-ying is known in
the Shen-shen-ki |g iffy |£.
In the district about Hivo-chow fp '}{], on the borders of
Nanking (the town Hwo-chow is in Ngan-hwui), there is on the
left bank of the Kiang yx, a celebrated mountain standing boldly
up with three peaks. It is the Bird Cage Mt. Ki-lung-shan |{£
HI |Xl - Here a temple to San-Mao = ^, the Three Maos, has
been constructed on the almost precipitous peak, so difficult of
access that one has to climb up one passage with the help of an
iron chain let into the rock at either end; it is or was a fairly
popular pilgrimage.
(1) i.e. Pih-hia-yuan-Miin M $%. 7Z. %£ (See Vol. VI Art. XXII p. 990 sq.)
Fig. 202
Kin-k'iue-chang-ti et Yu-k'iu£-chang-ti.
Kin-k'iieh Shang-ti and Yuh-k'ueh Shang-ti.
KIN-K'EtJH-SHANG-TI AND YUH-K.-EUH-SHANG-TI 219
AETICLE LV
K1I\-K«EUH-SHANG-T1 and YUHK'EUH SHANG-T1 (T.B.)
&m ± % spit
The Annals of the Ming relate that at the time of the
Five Dynasties (907-960 A.D.), Chi-cheng £p |fand Chi-ngoh £p
|g, sons of Sii-wen f£ $g, led their armies south and restored
peace to Fuh-chow fg )<\] in Fuh-kien. The heads of families
and the elders erected statues and made offerings before them
in token of gratitude.
An emperor of the Sung dynasty canonized them as
"heroes," i.e. in the second rank, superior to that of "immortal"
or "genius" f|lj. The Ming Emperor Ch'eng Tsu Bfj J$ f| (1403-
1425 A.D. ) when ill had recourse to them and was cured : in
gratitude he conferred on them the title of Ti-hiiln ^ ;§" Imperial
Sovereigns. One was "of the Golden Palace" (^ $)|) and the
other "of the Palace of Jade" (3£ ^).
Then the Ming Emperors Ying-tsung ^ ^ (1436-1450
A.D.) and Hien-Tsung |g ifc (1465-1488 A.D.) honoured them as
\- ^, Supreme Rulers.
In 1488, in the reign of Hiao Tsung ^ <£, the Ministry
of Rites deprived them of this title as an abuse and cut down
the sacrifices in their honour.
220 IMMORTAL GODS, GENII
ARTICLE LVI
WU-LAO
THE FIVE ANCIENT OF DAYS.
The five genii known by this name have been the theme
of many Chinese paintings or drawings, and Chinese arts have
exercised their ingenuity to secure fresh original treatment.
Their images are often exposed for the sake of art rather than
for worship. Yet they are genii of whom we read in the Records
of Divinities and Genii, the Shen-sien-t'ung-kien $$ f[jj jg f§£.
According to this, they would be among the first of human
beings on the earth, or rather they are the spirits of the five
elements : metal, wood, water, fire and earth.
1. The spirit of Metal ^ is the famous Wang-mu 3E # or
Kin-mu 4&^; she was born on the Kwun-lun Mountains J^-$fli|,
born of "Tin" flfS and "Yang" %. the two principles. At
birth, her hair was bunched in a top-knot on her head, she had
tiger-teeth, a great necklace with jade pendants fell upon a sort
of apron of mulberry-leaves (Cf. Si-wang-mii, Article VI above
p. 489).
2. The Wood-spirit is Muh-kung ^.Q, god of the Immortals.
He was born of primal air in the country of Wei-ling, to the
East. He made himself garments of green leaves and hawthorn
leaves. (Cf. Tung-wang-kung ^ 3E &, Article VI, p. 488)
3. The Water-spirit is Shui-tsing-tsze Tfc $|ff -jr. He was
born, a very handsome person, at Ts'ang-lang ^ft| in the North.
He made himself garments of the bark of ebony.
4. The Fire-Spirit. Ch'ih-tsinh-tsze (see Vol. X Fig. 236)
appeared first at Shih-t'ang-chan ;g" $g- [Jj in the South. He issued
from "yiri" and "yang" and looked like a man made of fire. He
Fie. 203
Les quatre Patrons de la Vieillesse (Seccmde maniere de les representer).
The Four Patrons of Longevity (Another manner of representing them).
Fig. 204
Fig. 205
Fie 206
WU-LAO
221
made himself garments of red leaves. He had come down from
a star as a streak of light.
5. The Earth-Spirit is Hwang-lao (the Yellow Ancient)
j£ %. He was produced by humidity and warmth and suddenly
appeared in the middle regions. (1)
Other authors give the Ancients the following names :
Shih-pah-Jiung (King-tsich) -f A ^ (0; Ip)
Ku-chih-kung $R fll &
Ling-k'ung-tsze ^? ^ •=jr
Fuh-yuu-shen || f ^
Hiug-sien (2) -g- filj
It is usual to depict only four Ancients, called Sze-lao pt|
%. Wang-mu is left out. (See Vol. XIII fig. 4, for an apparition
of these five elders to Confucius). (3)
(1) (Slien-sicn-long-lcien Bk. I Art. 1)
(2) (Si-yeu-U M M IE Ewui 64 p. 15).
(3) In fig. 205 the butterfly $% Tieh is a punning allusion to Jg Tieh
"80-70 years of age".
222 .MMORTAJL GODS, GENI-
ARTICLE LVII
Some Immortals. Better Known or More in Honour
1. KWAN CH'ENG -TSZE H $ =?
Kwang-ch'eng-tsze, one of the first to be numbered among
the Immortals, dwelt in a cavern hollowed out in Mt. K'ung-t'ung
fli§ |l||p]. The Emperor Hwan-ti jif $? went to take lessons from
him and learn the secret of immortality. (1)
2- HWANG CH'U-PING (M) % ^j ^
Hwang-ch'u-pivg was born at Tan-h'i j*\ $* in the kingdom
of H (modern Shen-si). At the age of fifteen as he was herding
sheep, he was carried off by a Taoist adept to Kin-hiva-shan £3$>
[1| where he spent more than forty years in a grotto heedless of
his family. His elder brother had been ever looking for him
and one day meeting a very famous Taoist, he asked him whether
he knew of his brother, living or dead. "At King-hwa-shan, there
is a shepherd Hwang-ch'u-pivg. It must be your brother."
The elder brother found him by the Taoist 's guidance.
The first question was, "What has happened to your sheep?"
"They are east of the mountain," answered Ch'u-ping. Only
white rocks were visible but at a word from their "herdsman"
they turned into thousands of sheep. "Oh, so you have become
a 'genius'; may I too learn that learning?"— "Wish and you will
attain." So the elder brother quitted home and became his
junior's disciple. So he secured the gift of immortality. Ch'u-p'ing
then took the name of Ch'ih-sung-tsze ff: $< ^f- and his elder
brother Ch'u-k'i ■%] ^£ took the name Lupan ^ 3jj£. (2)
(1) T'ai-p'ing-kwang-li ;fc *p ^ |£ Bk. I p, 5.
Sien-fuh-yuan -fill $7 H Bk. 4 p. 3.
(2) T'ai-p'ing-Jcivang-l-i ;fc ^ M IE Bk. 7 p. 1 - 2 Sien-fuh-yuan-lci {(I(
$ @ Bk. 4 p. 13.
THE BETTER KNOWN IMMORTALS 223
3. HIJEN-CHEN-TSZE £ % $
This genius's real name was Chan-chi-hwo jjj| ^ fp : he
was a hermit on Mt. Kwei-ki -fr fj| [lj. Having being a celebrated
scholar with the doctor's degree and having been in office, he
came back to his family as usual on an occasion of mourning
and then renounced public life in order to live in solitude.
As strong with the wine-cup as with the pen, he could
drink three bushels (?) and not be drunk. As a result of a
special form of nutrition, he could roll in the snow without
feeling the cold and could submerge himself in water without
drowning. He crossed lakes and rivers in comfort, carousing and
singing, by simply spreading his mat on the water and embarking
on it.
When the time came, a crane came down from the skies:
he mounted its back and disappeared in the heavens. (1) He
lived in the time of the T'ang Emperor Su-Tsung J| ^ ^ (756-
773 A.D.)
4. CHANti-LAO ^ % (2)
Chan-lao was from Luh-IIoh-hsien ^ & J|£ in Yang-chow
5. MEH-TSZE M ^
Meh-tsze was a high dignitary in the kingdom of Sung ?fc.
His real name was Tih |§ but when he had written the famous
book that goes by the name of Meh-tsze, (3) he was ever after called
by that name. When war broke out between Sungife and Ch'u
$&, Kung-shu-pan Q $j| ^, a Chinese Daedalus (See Lu-pan:
"Chinese Superstitions" Vol. XI, p. 1031, French Edition), made
(1) T'ai-p'ing-kwangli 5k ^P H IE Bk. 2 7 p. 7 Sien-fuh-yuan {\\\ # 0
Bk. 4 p. 2 0.
(2) T'ai-p'ing-lcivang-Jci „ ,, ,. ,, Bk, 17 p. 1.
(3) The historical Meh-tih lived somewhere between the 5th and 4th
centuries B. C. His doctrine is summed up as t g "Universal Love."
224 IMMORTAL GODS, GENII
special aerial ladders for scaling the enemy's Avails. Now dlih-
tsze made a special journey of seven days and seven nights to
beg him to withdraw the aid afforded to an unjust war by his
special talents.
At the age of 82. Meh-tsze retired to Mt. Chow-tih |g) %fc
|Jj where he became an immortal. (1)
6 YE- J EN if A
The Wild Man.
He was a disciple of Koh-hung ;§| $fc, a famous Taoist of
the fourth century, also known as Pao-pu-tsze fy ■%[■ ^-. His
master before passing away to the life of the immortals, had left
some of the elixir pills hidden in a stone pillar on Mt. Lo-feu $£
:ff. |Jj. The "Wild Man" got hold of one, swallowed it and
became a terrestrial immortal. Travellers crossing Mt. Lo-feu
by night saw a man wearing no clothes but covered with long
hair all over his body: this Wild Man spent his life roaming
over the mountain singing joyous songs. Taoism honours him
as a genius. (2)
7. CHANG-LIANG §g &
The historical personage who died in 189 or 187 B.C. is
famous for his part in assisting the llan dynasty against the
Ts'in. We need only here note that he has become one of the
Taoist Immortals.
8. CHANG SAN-FUNG 3g = ^
This Taoist was possessor of a "Comucopiae" Tsii-pao-pen
M 31? ^ and so was deified as Protecting Spirit of Riches.
His name was CMng-Kiun-shih ^| 21 ^f, or Chang Ts'iien-
yih ijji ijs — ; he was dubbed Chang the Filthy Chang "Lah-tah"
(1) T'ai p'ingl-icangli js. ^ M. IE Bk. 5 p. l. 2.
(2) Sien-fuh-yuan {\\\ # ® Bk. 4 p. 5.
THE 15ETTER KNOWN IMMORTALS 225
3H iH £§• His native place was Kwang-ning-hsien in Kin-chen-fu
of the Province of Fung-t'ien (Liao-tung). Sometimes he was
called Yuan Yuan-tsze ytyt-f. Temples in his honour are to be
found in Shen-si, Yun-nan, Ngan-hwui and in most of the
provinces. Actually he lived under the first Ming Emperor,
Hung Wu gt jf£, 1368 — 1399. He then lived in the temple
Ying-siang-Jcwan jQl f^ ||| to the north-east of Ying-chow-fu in
Ngan-hwui.
Cf. Ying-chow-fu-chi £jf )<\] }ff j£ K. 11 p. 14 - 16
Yun-nan-t'ung-chi H f|f jj§, ^5 K. 91 p. 2,3
Shen-si i'ung chi K ® il ^ K. 65, p. 52, 53
Ts'ing-yih-t'ung-chi fjif — $£ j±-; K. 44 p. 7
Note : The Sien-fuh-yuan f[|j f^jj gj provides illustrations
of the usual statues or carving that depict these genii in the
temples.
29
226 IMMORTAL GODS, GENII
ARTICLE LVIII
The Visual Grouping of "SAINTS" in Taoist Temples
To those wishing to identify Taoist statues, it will he
useful to know the three groups of "Saints" which are honoured
in the greater Taoist temples.
THESE ARE AS BELOW:
I. Wu Tsu 3£ fil, the Five Ancestors.
II. Ts'ih Chen Jfc jjt, the Seven Heroes.
III. Shih-Pah ta shi -f- Ajzffi the Eighteen Grand Masters.
I. WU-TSU 3£ fft
THE FIVE ANCESTORS
1° Wan Hsiuenp'u {Tung-hwa-ti-hiun) ^.^^(M^^^) 157 A. D.
2° Chang Li-kHuan {Cheng-yang-tsze) ft 8| jf$ ( J£ R§ ^f ) 295
3° Lit Yen(Tung-pin)(T'un-yang-tsze) gf^(i$^) ($$ 11^)817
4° Liu Ts'ao (Hai-chan-tsze) flj % {% j§ + ) 911
5° Wang Chih (Chung-yang-tsze) Jg (fi p§ + ) 1192
II. TS'IH CHKN -t £
THE SEVEN HEROES
(Disciples of the fifth ancestor: Wang Chih).
1° Ma Yu(Tan-yang-tsze) ,f| &(#R§^) +1183
2° Ta??. Ch'a-toan(Ch'ang-chan-tsze) ^^^C-ftj^^f ) + 1175
3° Lift Ch'u-hsiuan (Clrang sheng tsze) flj^5(ft^+) + 1203
4° A''m C/i'm ki (Ch'ang ch'wcn-tsze) Jt^^(^#+) + 1227
5° IVa>(# Ch'u-yih (Yii-yang tsze) 3Eit — (SH + ) -4- 1222
6° Ho Ta-t'ung (Hwang-ning-tsze) U^j&iM^^) + 1212
7° Sww Pw-ewZ (Ts'ing-tsing-san-jen) M^Z.(ffitftffcA) + H82
THE GROUPING OF SAINTS OF TAOISM
227
III. SHIH PAH TA SHI + A * fifi
THE EIGHTEEN GRAND MASTERS
<D
1.
3.
4.
5.
6.
7.
8.
9.
10.
11.
12.
13.
14.
15.
16.
17.
18.
isciples of the fourth Hero Kiu,
Yin Ts'ing-hwo (Chi-p'ing)
Sung Bing-yun (Teh-faug)
Li Chen-chang (Chi-chang)
Chao Tao-hien (Pao-yuan)
Sung Tao ngan (T'ai yuan)
Hia Chi-cheng {Sheu-yih)
Wang Chi-ming
Sun Chi-kien (T'ai-su)
Yii Chi-ko (Kwang fan)
Chang Chi su (Chung-hwo)
Chen Chi-siu (Kwang-kiao)
Kiih Chi-yuen (Pao-puh)
Mung Chi-wen (Fu-hwa)
Chang Chi-yuan
K'i Chi-yuan (Chi-ts'ing)
Ho Chi-ts'ing (Ming-chen)
Yang Chi-tsing
Pan Teh-chung
Ch'ang-ch'un In-ft^f)
4 1227
?MSfr(*¥)
4 1251
*»#(»#)
4- 1247
*iM?(*ir)
+ 1256
mm^myt)
4- 1221
*m%(-k7i)
M&UW-)
4- 1255
£&ji
ft£S(**)
4^pT(*$)
+ 1255
m^mwfo)
4- 1268
»&#<*»)
vij&wk&w
s^«(*ft>
4 1261
m&m
£«&(£*)
fa*Jt(IW)
4- 1255
MftB
mm®
4 1256
-Cf. Tao-tsang M &Vol. 75, 76.
Ki fu t'ung-chi (Kwang-sii) f&ffij&ifc(-%&) K. 178, p. 94-95.
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